Matthew 5:38-48 - Jesus' Standards of Christian Behavior (Gospel for February 23, 2014, 7th Sunday of Ordinary Time)

Last Sunday, Jesus preached that the spirit of the law -- embodied in love and forgiveness -- is more important than the letter of the law. This theme is expounded in this Sunday's gospel which shows the radicality of the values that Jesus preached.

This is done by Matthew through a series of antitheses:

1. "An eye for an eye" vs. "offer no resistance." - Actually, the "eye for an eye" dictum was already a moderation of the act of revenge because people's acts of vengeance tended to far exceed the cause that triggered the revenge (i.e. people tended to take two or three eyes).  Jesus takes this a level higher by advocating passive resistance (think Gandhi/Martin Luther King) as the winning strategy to defeat evil.

2. "Struck at the right cheek" vs. "turn the other one as well" - Being struck at the right cheek was particularly insulting because the back of the hand was used, and demanded a higher penalty in court.  Again, Jesus advocated fighting evil with good.

3. "Going to law over a tunic" vs. "handing your cloak as well" - A tunic is one's shirt, or undergarment often extending to the legs, and is one's most indispensable garment.  It is never given up even as payment for a fine or restitution (except when one is sold as a slave).  It would be an excessive demand if one were to ask for the tunic as payment.  Nevertheless, Jesus said to give the cloak (or the coat over one's tunic) as well.

4. "Forces you to one one mile" vs. "go two miles" - "Going one mile" refers to when one is commissioned by government to go along as guide or messenger (similar to Simon of Cyrene) to help carry out a government task.  Sometimes, one's horse is required to send a message, for example, and is used without compensation.  It was an oppressive practice; but Jesus says to go two miles.

5. "Hate your enemies" vs "love your enemies" - Biblical scholars interpret this as one's personal enemies, and not pagans or enemies of the state.  The love demanded is not the emotional one, but the kind that understands and forgives.

6. "Be perfect as your heavenly Father is perfect" - The correct interpretation is not "to be without fault" but that the disciple must have a whole, complete and undivided love for all.  

Very difficult standards.

Sources: 

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), 166.
**Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 643-644.

Matthew 5:17-37: What is the Law of Moses (Gospel for February 16, 2013, 6th Sunday in Ordinary Time)

What did Jesus mean when he said: "I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven"?

The key to understanding this passage lies three verses earlier where Jesus also says: "Do not think that I have come to abolish the law or the prophets.  I have come not to abolish but to fulfill."

When a Jew refers to "the law", he/she refers to the numerous positive (must do) and negative (must not do) commandments for a Jew to be considered righteous before God. I have come across references that the total number of these laws is 613, which is the sum of 365 negative laws (corresponding to the days in a year) and 248 positive ones (corresponding to the number or bones and organs in the human body (according to Jewish tradition).1

The laws are rather comprehensive and includes what we know as "the ten commandments" but also laws which: require the circumcision of males, helping a neighbor unload his beast, lending a gentile with interest but to a Jew without interest, not to eat a worm found in a fruit, not to cultivate the soil in a jubilee year, never settle in the land of Egypt, that a man should not wear a woman's clothing, that a woman shall bring an offering after childbirth, and so many other things.2  

You can appreciate how a typical Jew would have a problem remembering all these laws except for those who specialize in it, i.e. the scribes and Pharisees.  The latter knew their laws and equated following the letter of the law as being sufficient to be considered righteous before God.

Not so, said Jesus.  Jesus regards the literal interpretation as inadequate, though not false.  He shifts the ground from the act - whether you did something or not -- to the spirit of the law.  

Thus, not just murder is forbidden but the emotional anger that precedes a potential murder.  Not just actual adultery, but the desire that precedes it.  Not just performing acts of worship, but being reconciled with one's neighbor.  Not just not taking a false oath, but avoiding swearing at all (which means invoking God's name) and to simply tell the truth in everyday life.

Jesus was also against the complexity of the laws (which provided the scribes and Pharisees undue advantage) and so he simplified it.  Two chapters later in the gospel of Matthew, Jesus would say: "Do to others whatever you would have them do to you.  This is the law and the prophets."  (Matthew 7:12)  

While simpler, the demands of Jesus is a much tougher standard than just simply following the letter of the law.

Notes:

1 - http://en.wikipedia.org/wiki/613_commandments

2 - A full list can be found here: http://www.jewfaq.org/613.htm

Photo obtained from: http://www.freebibleimages.org/illustrations/pharisee-tax-collector/

Matthew 5:13-16 - Salt and Light (Gospel for February 9, 2013)

Source: www.stock.schng (license-free photo)

SALT: The earliest evidence of salt dates back around 6,000 years ago and was a highly valued commodity during Jesus' times.  Salt was used as a condiment to add flavor to food, and also as a preservative.  It was a traded commodity and was transported along specially built salt roads.  Some nations went to war over salt.  Pliny, a Roman writer during the times of Jesus, said: "Nothing is more useful than salt or sunshine."

Jesus chose his metaphor carefully and deliberately.  Matthew quotes Jesus as using this metaphor AFTER the Sermon on the Mount and specifically after the beatitude "Blessed are you when they insult you and persecute you."  

The key messages of this gospel passage are:

- The disciple INFLUENCES others.  Salt fulfills its value only when mixed with food; it is not good when consumed by itself.  Similarly, the disciple does not withdraw from, but goes into the world that others may see Jesus in his/her life.

- The disciple witnesses to Jesus DESPITE PERSECUTION.  If they do not, then they become like salt that loses its flavor; and since salt is not salt without its saltiness, then a disciple ceases to be such.

- The disciple witnesses to such an extent that it is VISIBLE and HAS IMPACT on others.  He/she is like LIGHT.  A disciple takes BOLD even CONTROVERSIAL steps when necessary.  But this is done not to brag or take credit but so "that they may see your good deeds and glorify your heavenly Father."

Tough words and tough demands by Jesus from his disciples.

Other Trivia:

- Salt was also used in many religious ceremonies: Mohammed was reported to have said that God sent four blessings: fire, water, iron and salt.  It is used in house blessings in Hinduism.  Buddhists believe that salt wards off evil.    

- The word "salary" originates from Latin: salarium which referred to the money paid to the Roman Army's soldiers for the purchase of salt. The word salad literally means "salted", and comes from the ancient Roman practice of salting leaf vegetables.

Sources:

- Info on salt sourced from: http://en.wikipedia.org/wiki/Salt.

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), 156.

Luke 2:22-32 - The Presentation of Jesus in the Temple (Gospel for February 2, 2013)

Luke connects the Presentation of Jesus in the temple with the Old Testament requirements of the Laws of Moses, namely:

- Every woman who gives birth to a boy must do two things: a) have the boy circumcised on the eighth day after birth, and b) on the fortieth day, she should present a lamb or, if she cannot afford it, two pigeons to the Temple for her purification. (See Leviticus 12:2-8.  Incidentally, a different rule for purification applies if the baby is a girl).

- Secondly, every first born must be offered to Yahweh in thanksgiving for being delivered from the slavery of Egypt.

Luke combines these two legal requirements to communicate:

1. Jesus, and his parents, were Law-abiding.  This is part of Luke's theme that Jesus and his teachings were not contradictory to Judaism.  

The Jews found Jesus' teachings as contradicting Judaism because they interpreted the Jewish laws literally, while Jesus preached the spirit of the law based on love of God and neighbor. (A classic example is the woman caught in the act of adultery -- the Jewish law required death by stoning; Jesus on the other hand forgave the woman).

2. Jesus is presented to the temple to identify Jesus as wholly dedicated to God.  Luke takes the effort to connect Jesus with the Jewish religion and Old Testament practices to convey these messages:

- Jesus never intended to undermine the Jewish religion but only wanted to bring back the original intent of their faith: love of God and neighbor, and not simply to strictly follow laws and rules.

- Jesus message of love and forgiveness is universal, for both Jews and Gentiles.  This explains Simeon's canticle: "My eyes have seen your salvation, which you prepared in sight of all peoples, a light for revelation to the Gentiles and glory for your people Israel." (Underscoring mine).

Other Trivia:

Simeon and Anna represent devout Jews.  This reenforces Luke's intent to present Jesus and his family as law abiding Jews.  

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Sources:

- Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 683-684.

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

Matthew 4:12-23: The Call of the First Disciples.  (Sunday Gospel for January 26, 2013).

The gospel mentions several historical places and the map shows their locations.  Note that:

1. Capernaum - this is where Jesus "withdrew" when John the Baptist was arrested, probably to stay away from the eyes of the authorities. Nazareth was too close to Sepphoris (see map) which was a government center.  (Jerusalem, which was THE political capital, is even further away at more than 100 kms from Nazareth).

2. Zebulun and Napthali - are no longer seen in the map during Jesus' times as these were the first places invaded by the Assyrians around 700 BC, and therefore were converted to the religions of the invaders (thus, considered pagans by the Jews).  Nazareth, where Jesus lived, remained a Jewish enclave.

3. Sea of Galilee - the first four disciples were all fishermen, which was likely but natural since Jesus wanted to recruit from the common folk, and fishing was one of the predominant occupations in the area.

Jesus' active ministry started at what we would consider as provincial (think Pozorubio, Pangasinan, for example).  His reputation grew in and around Galilee but he and his disciples had to go to Jerusalem in order to make a significant impact in their preaching of the Kingdom of God.

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Other Trivia:

Sea of Galilee, about 12 miles by 7 miles in area.

What was Jesus Life in Galilee Like? Jesus was a Nazarene. He lived most of his life in the town of Nazareth within the province of Galilee. Although a small village, Nazareth was close to nearby commercial centers but which were Gentile areas (or non-Jewish).  Nazareth was a Jewish enclave. It was also relatively poor and overpopulated; there was a scarcity of natural resources such as water and fertile soil. 

Nonetheless, Nazareth could not be called destitute. Jesus came from a family of craftsmen or carpenters which suggests a reasonable socio-economic standard of living.

Education was a priority for Jewish people. Jesus would have learnt the Bible at the village school (until the age of twelve) and at the local synagogue. This accounts for Jesus' knowledge of Hebrew (the language of the Bible) and Aramaic (the language in which religious discussion was held). 

It was also the custom of the time for young adults to attach themselves to a local teacher or sage. Although we know little of Jesus' young adult life, we do know that he eventually chose to be a disciple of John the Baptist. Certainly, by the time of his 'public ministry', Jesus was well versed in the Scriptures and the Jewish tradition. This suggests that he spent many years learning and discussing his Jewish faith and heritage.

Source: Lifted from -http://dlibrary.acu.edu.au/staffhome/gehall/xtology2.htm)

Matthew 18:1-5.10: The Children As The Greatest (Sunday Gospel for January 19, 2014, the Feast of the Sto. Nino).

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

1. "Children" - Children played a mixed role in Jewish as well as Greek-Roman tradition. (Biblical times were a mix of Jewish culture with influence from Greek and Roman.)  Among the Jews, children were regarded as a divine gift, a source of great joy, and sign of God's blessings.  But children were also considered as "ignorant, capricious and in need of strict discipline." 

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

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

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

2. The Context - this passage is part of Chapter 18, the entire chapter being a series of teachings most likely compiled by Matthew for the early church to use as their reference.  As Matthew's gospel was written sometime around 80-90 AD, then the early Christians were already more than just a movement, but were becoming to have its own organizational structure.  

Like any organization, it would be unavoidable that there would be some arguments and disputes based on position, rank, and authority.  In Jesus' set of values the humble are more important than the powerful for dependence on God is what makes one open to God's rule; and so the little child is held up as an example.**

During the Feast of Sto. Nino, let us remember: God is in control, we serve based on God's rule, and we lead as servant-leaders.

Other Trivia:

- In the Philippines, this Sunday's gospel reading is different from the rest of the Catholic world because we celebrate the Feast of the Sto. Nino (as approved by Pope Innocent XIII sometime in the 18th Century to be celebrated on the third Sunday of January).

- Further to how children were perceived during Biblical times, the Roman father's authority was supremely demonstrated in his power of life and death over his children, and could decide whether to recognize a newborn and raise it, or to expose it in a public place, to be left to die, or picked by strangers in which they might be raised as slaves, prostitutes, or beggars. ***

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

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

***Gundry-Volf, 33-34.

Matthew 3:13-17 - Baptism of Jesus by John the Baptist (Gospel for Jan. 12, 2014)

Note that the baptismal rite was already there as part of Jewish tradition, long before the time of John the Baptist and Jesus.

In the Old Testament, cleansing rituals were required for, say, people who touched a corpse or leper before they can enter and sacrifice in the temple.  This ritual usually consists of washing with water.  The ritual was later expanded to also include welcoming those who wish to convert to Judaism by requiring them to undergo a ritual cleansing, (together with circumcision).

John the Baptist however carried out a different kind of baptism, that of the "baptism of repentance."*  His brand of baptism required not just performing the ritual, but behaving accordingly afterwards based on God's precepts.  Those who went to John to be baptized were expressing their intention to repent and reform.

This brings us to the way Matthew introduces Jesus: he is the humble servant of Yahweh.  Matthew tries to explain the awkward, if not incomprehensible, act of Jesus submitting to John's baptism.  The roles are reversed, and it is Jesus that is acting as a repentant sinner.   Yet, Jesus insists on it in order to "fulfill all righteousness" (Mt 3:15).  Biblical experts interpret this phrase to mean as willing "to do whatever is right because one is obedient to the will of God." **

The Spirit received by Jesus is the same Spirit who inspired the prophets of the Old Testament.  We know this because the verse "This is my beloved Son, with whom I am well pleased" is a lift from the Isaiah 42:1: "Here is my servant whom I uphold, my chosen one with whom I am pleased, upon whom I have put my spirit."***

This is the Jesus in Matthew's gospel: guided by the Spirit, He is humble and absolute in his obedience to God's will.

Other Trivia:

- It is in this passage that Jesus speaks for the first time in Matthew's Gospel.

- We often imagine this scene as happening before a crowd.  Note that Matthew does not mention any reference to a crowd.  Moreover, in Matthew 3:16, it was Jesus ALONE who "saw the Spirit of God descending like a dove"; not a crowd.  Matthew intended to say that the vision was a personal experience of Jesus and not revealed to the rest. 

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GOSPEL TRIVIA is a series of Gospel commentaries I'm starting in 2014. Trivia refer to details or information of usually very little value. This series, posted every Friday, highlights details of the Sunday gospels that are often missed but provide meaningful insight to a better understanding of the message of the gospel.

* For more on the history of baptism, see http://www.christianitytoday.com/ch/asktheexpert/mar14.html

** Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 637.

*** Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), 137.

Matthew 2:1-12 - The Epiphany (Sunday Gospel Jan. 5, 2013)

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:

- King Herod died around 4BC, and since he was the king when Jesus was born then, Jesus's birth is on or before 4BC.

- 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 staurn (which took place in 7 BC).***

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*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.

Gospel for July 13, 2008 - Matthew 13:1-23 Parable of the Sower

In this gospel, Jesus uses the Parable of the Sower to illustrate the outcome of seeds that fall on different types of soil. The picture drawn by Jesus in this parable represents two parts in contrast: one bears on the failure on the part of the seed when it falls on unsuitable ground and the other, on the success of the rest of the seed where the seed yields an abundant harvest after it falls on rich soil.

The parable is fundamentally optimistic in its conclusion. This is shown in Jesus’ use of extraordinary figures such as “a hundred, sixty or thirtyfold” to describe the produced fruit. According to historians, the average yield of the harvest is only 7.5. Palestinian soil could never have reached the degree of fertility that Jesus mentioned in this parable. And during those times in Palestine, much of the seed is wasted as they are scattered on unsuitable ground because the sowing often preceded the tilling of the soil. Yet while much of the seed fails to produce fruit, Jesus stresses that the seed that falls on good ground bears fruit in extraordinary large measure that outbalances the losses. In this parable, Jesus wanted to highlight triumph over failure.

In our lives, at one time or another, we experienced failure or disappointment in failed relationships, difficult people, career problems or unfulfilled dreams. The message of this gospel is that we should not lose hope or give in to discouragement. The seeds that God planted in our life will eventually yield a bountiful harvest that will overshadow the failures of our past. So long as we strive for what is aligned to God’s will and let Him take control, we must trust that He is aware of our needs and that He continues to shape us into the persons He wants us to be.

What difficulties are you faced with right now in your life? List them down and offer them up in prayer to the Lord. Submit to His will, allow Him to take control and trust in the bountiful harvest He has prepared for you.

Source: Nil Guillemette, SJ. Parables for Today, pp. 26-30.

Gospel for June 8, 2008 - Matthew 9:9-13 Jesus Eats with the Tax Collectors (By Mike Gan)

During the time of Jesus, very few were hated more than the tax collectors. This hate stems from two things: one, tax collectors often resorted to extortion in order to gain profit. Two, they were considered traitors to their people because they are collecting taxes for the enemy, the Romans.

In this Sunday’s gospel however, Jesus chose to call Matthew, a hated tax collector, to become His disciple. The significance of Jesus’ choice is made further evident when one considers that very few people mentioned in the gospels are specifically named by the gospel writers. Jesus’ choice of Matthew the tax collector leaves no room for doubt that Jesus wanted to raise a point.

But Jesus raised no less than a scandal in making that point. He later shared a meal with Matthew and his friends, who unsurprisingly were like Matthew himself: tax collectors. For the self-righteous Pharisees, this was intolerable and, in fact, scandalous because Jesus was considered a religious teacher.

In Jesus’ time and more so under Judaism, sharing a meal signifies a participation in the host’s “benediction” at the start of the meal; and so, it means an association before God. In the eyes of the self-righteous Pharisees, Jesus was associating himself before God with the enemies of God. Tax collectors are sinners in their eyes and all sinners are God’s enemies.

Sinners, especially the worst ones, are the preferred people who are called to be disciples. Of course, this is not to say that one must sin, to become a disciple. It is to say that self-righteousness has no place in Jesus’ disciple. When we begin to think that we are closer to God than the other person, then we become closer to the Pharisees.

Application Questions:

Among those we encounter in our everyday life, who do we consider as self-centered, difficult, or sinful? What is my attitude towards people them?

By Mike Gan (May 31, 2008)

Commentary for Sunday Gospel of June 1, 2008 - Matthew 7:21-27 The House Built on a Rock

This is the conclusion of the Sermon on the Mount (Chapters 5-7). Matthew’s audience were Jews who became Christians, and yet calls some of them “evildoers.” “I never knew you. Depart from me, you evildoers.’

The literal translation of evildoers means “doers of lawlessness.” Remember that the whole law is summed up in two commandments: love God and love your neighbor.

Even if some Christians did good works, Jesus tells them they have not done the will of the Father. They prophesied, drove out demons and did mighty deeds. They did good works but they did not love. Their actions were not motivated by love.

Further into the passage, Matthew says “whoever hears this word of mine and puts it into practice is like the wise man who built his house on a rock.” “To do” occurs 11 times from verse 12-26 of this Chapter.

The message of this gospel passage are classic Matthew: firstly, action must follow words. Second, the action is based on love.

It is not enough to say that one believes in Jesus. A true disciple of God manifests Christ through actions. These actions must be done with a clear motivation to love and glorify God. When we do that, then we are building our houses on a rock.

We all do our Christian actions for others. Take a moment to check your motivations.

Sources: Nil Guillemette, SJ. A Kingdom for All, pp. 175-177. Nil Guillemette, SJ. Parables for Today pp 19-25.

Matthew 28:16-20 Ascension Sunday (by May Racaza)

As the Easter season draws to its close this coming Sunday, we celebrate the Solemnity of Jesus’ Ascension which coincides also with the SE14 Weekend. J In this Gospel reading, before Jesus was taken up into heaven, He appeared to the eleven disciples on whom He gave the Great Commission, wherein He conferred to them His power and authority as His very first Church to continue His mission of making disciples of all nations.

Matthew’s message for his intended audience (comprised of Jews) was to reassure and to exhort them to be unwavering in their faith. The Great Commission carried with it Jesus’ promise that “the risen Christ comes to his Church, to remain with it all days until the end of this age.” (from Kingdom for All: p. 256). Ascension marks the time when the disciples could no longer see Jesus physically, but this gospel passage reassures us that Jesus continues to be with the Church spiritually.

Just as Jesus commissioned His eleven disciples who “worshipped but doubted”, Jesus’ message was also meant for these Jews who comprised the early Church then and may have faced also a lot of fears, doubts and uncertainty themselves.

As we bring this message in the light of the Singles Apostolate, we see how it very much applies to our very young community, which was born 9 years ago. We are all called to the mission to “make disciples of all nations.” In the Catechism for Filipino Catholics, it says, “As Catholics we are privileged to receive the Lord’s charge of bearing witness to the Faith and to the Christian way of life as a service to our brothers and sisters, and as a fitting response to God.”

In spite of the many fears and doubts we may have about our young community, Jesus has promised us that He remains with us and will stay faithful until the end until we have finished the race and fought the good fight of faith.

This is the message of Ascension: The mission to make disciples of all nation is given to all – to those who may be strong in their faith, as well as those who doubt and waver. To the latter Jesus reassures us that though we no longer see him, his presence continues to be with us. This culminates in the sending of the Holy Spirit on Pentecost Sunday.

As we raise the flag of “Mission Possible” in our apostolate, dear Single, how can you contribute to the mission that Jesus has given us make disciples of all nations? You need not go to a faraway land; who are the people within your reach who you can convert to a disciple?

Gospel for April 27, 2008 - John 14:15-21, The Sending of the Holy Spirit

John’s audience were non-witnesses of Jesus’ life on earth. They were people in a community who have heard about Jesus’ life and ministry from secondary sources. We, the singles apostolate, are in the same situation as John’s audiences. We did not experience being with Jesus physically but He is spiritually present in our lives.

In this gospel, Jesus sent an Advocate to be with us as He goes back to the Father. In other versions of the gospel the term “Paraclete” was used. “In Greek the word “parakletos” comes from “para” = alongside of, and kaleo = to call, which refers to any “resource person” who is called at the side of an accused in order to help the accused in his defense. The word “Paraclete” has a lot of nuances such as counsellor, attorney, lawyer, helper, assistant, defender, auxiliary, spokesman, witness.”[1] The Holy Spirit who Jesus has sent can have many roles in our lives, depending on the situation when we need to call on the presence of Jesus. John also emphasised that there is no distinction between Jesus and the Holy Spirit. Jesus may no longer be present with us physically but He is still with us spiritually and very much present today even 2000 years later through the Holy Spirit.

The second learning is Jesus’ reminder that “keeping the commandment is also keeping His word” and that it cannot be taken separately. Keeping Jesus words or teachings means believing in them. However, it is not sufficient that we just believe in His teachings, there should be an action or an obedience manifested in our behaviour. If we say to ourselves, yes I believe and accept Jesus as my Lord and saviour, then I should show this through concrete actions of love for one another. In the same way, good works without faith is also insufficient for a Christian.

Discussion Question:

In using the word “paraclete,” John suggests that the Holy Spirit (or Jesus’ spiritual presence today) can work in many ways. How does the Holy Spirit work in your life?

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[1] Hungry No More, p. 191, v.16

Gospel for

There are two gospels in the Church calendar for Easter Sunday. The to be read in the morning is John 20:1-9, and the one in the evening is Luke 24:13-35. The two Gospels celebrate the resurrection of Jesus Christ. We are told of two aspects about the Resurrection in both gospels.

The first is that the Resurrection of Jesus is a bodily Resurrection. In John 20:1-9, the author gives a very detailed account on how Jesus’ followers found the tomb empty where Jesus was buried.

In Luke 24:13-35, it explains that Jesus Resurrection is also a spiritual Resurrection. When two of His followers were talking with Jesus Himself on their way to Emmaus, they did not recognize Him; meaning that his Resurrected body is no longer the same as before His death. They only recognized Him when He was already breaking bread with them. How exactly is it different? No one knows.

Jesus died and seized to be with us physically but when He resurrected from the dead, He became alive but not in the same physical form. It is unlike the resuscitation of Lazarus who was brought back to life in his own body and later on died again. Jesus’ resurrection transformed Him in a way that even His disciples could not recognize Him. Resurrection is not just resuscitation of the body, but also a spiritual transformation.

The Resurrection reminds us that Jesus is alive and is with us even to this day. It is the cornerstone of our faith. But every time we proclaim the Resurrection to others, imagine that other person asking you, “How can you prove that?” The best proof we can give that person is by showing him or her that Jesus is alive. How? By living the way Jesus lived. Jesus is alive when we are just, humble, selfless or when we share with the poor just as Jesus did when He was physically with us. When we love and forgive others, then we show that Jesus is alive.

How is Jesus alive in your life? How can you show the people you work with that Jesus is alive?

Gospel for March 16, 2008 - Matthew 26:14 - 27:66 - Passion and Death of Jesus

Matthew narrates in the gospel the events that took place in Christ’s passion and death. One of the important events that happened was Jesus’ agony as he prayed in the garden of Gethsemane. Jesus took Peter and the two sons of Zebedee, James and John, the three disciples who were allowed to see his glory at the Transfiguration, in order to witness and share his suffering.

Peter, James and John were part of the glorious event of Jesus’ Transfiguration – they were fully transfixed on Jesus as he was transfigured and his full divine glory manifested. This is in stark contrast to their behavior in the garden of Gethsemane where they had trouble keeping awake to watch and pray with Jesus during the lowest point of his life. He pleaded for companionship and comfort from them as the hour of his passion approached. It was at this time that Jesus, full of sorrow and anguish, fell on the ground and prayed three times saying, “My Father, if it is possible, let this cup pass from me; yet, not as I will, but as you will (v.39).”

It was through the persistence in prayer that Jesus gained a clear knowledge of the Father’s will. He prayed for an escape from the situation, but he also knew that this was not possible. He then counts on God to complete His plan of salvation and in deep surrender accepts the cup of suffering he has to undergo for the sins of the world. Matthew shows Jesus as a model of prayer and obedience by submitting his will in obedience to the divine will. Thus, Jesus reversed the sin of man’s disobedience by obeying the Father in all things.

The passage helps us to reflect on our own prayer life as singles. We may experience difficulty when we pray since we are faced with a lot of distractions (e.g. when we are tired and sleepy, when we are occupied with work, when we have no time, etc.). When things are going well in our lives, sometimes we tend to forget to pray. It is when we encounter problems that we remember God. But when the problems become too great for us, such as death of a loved one, loss of a job, grave sickness, and the like, our tendency is to leave God by blaming Him and asking Him “Why me?” Jesus teaches us the importance of perseverance in prayer so that we do not become weak, fall into temptations, and abandon Him, but rather strengthen our spirits by always recognizing and obeying God’s will especially in times of difficulty.

§ In what ways can we strengthen our prayer life so that we continue to easily recognize and do God’s will especially during the low points in our lives?

§ How can we be a model of prayer and obedience for others?

Gospel for March 9, 2008 - John 11, 1-45 Jesus Raises Lazarus

(By Mike Gan, reviewed by TM)

The raising of Lazarus is the final sign in Jesus’ public ministry which leads to his condemnation and death. It is also the most powerful and important sign because it does not merely involve healing the sick and feeding the hungry, but raising someone from the dead, a power proper only to God.

In the Gospel, when the most powerful sign is about to be performed, Jesus behaves in a shocking manner. John prepares us by first saying that Jesus loved Lazarus and his sisters. Jesus loved them and yet, when he heard that Lazarus was sick, he stayed where he was for two more days. Why would Jesus do that?

John wanted to highlight that Jesus always acts in accordance with his Father's will, not the will of his family or his closest friends. He is concerned first and foremost with God's glory, with doing God's. His love does not feel like love at first, but it is. But as we shall later on see, it is for the best. His seeming delay will lead to a greater blessing.

Today we easily find ourselves in difficult and even painful situations. We cry out for help but there are times when God seemingly delays in answering our prayers.

What is my attitude when I feel that God delays in answering my prayers? How do I find faith and comfort in those trying times?

Sunday Gospel for March 2, 2008 - John 9:1-41 The Man Born Blind (By Estie and TM)

John is usually more difficult to interpret than the other gospels because he uses several symbolisms. It would be helpful to understand the following:

· This passage takes place during the Feast of the Tabernacles or the Feast of Booths (or Tents). During this feast, the Jews recall the time when they wandered in the dessert for 40 years and lived in tents. It is also known as the feast of lights because the temple was brightly illuminated at night. It is during this feast that Jesus declares “I am the light of the world.” (8:12).

· The waters of Siloam, was used in the water ceremony of the feast. The High Priest would draw water from Siloam and bring it back to the temple to be poured out. Jesus uses this water for the blind man to see the light.

The blind man is physically healed after the clay is washed away but his spiritual eyes take time to be opened. His level of conviction increases as he is opposed by neighbors, his own parents and the Pharisees. He starts by referring to Jesus as “the man called Jesus;” later “He is a prophet;” and eventually, he says “Lord, I do believe.”

On the contrary, the Pharisees, who were supposed to be the most knowledgeable about the law and about God chose NOT to believe. They regarded Jesus as a sinner because He healed on a Sabbath; rather than believe He was from God because the blind man can now see. Their pride and self-righteousness prevented them from seeing the truth.

The pride of thinking that we know everything can prevent us from seeing what is right and true. When others see things differently, our self assurance sometimes prevent us from stepping into the light because change can be painful. For example, there are many times when we say, “this is just the way things are done around here,” or “new ideas are good, but also risky,” or even “there are two ways to do things in the apostolate: our way and the wrong way.” The gospel teaches us that God speaks through every person, even those we may regard as totally blind and wrong.

Discussion:

What beliefs do you have about any area in your life (social relationships, community, career, spiritual) that other people see very differently? In what way might God be speaking to you through that person?

Source: Nil Guillemette, SJ. Hungry No More, pp. 116-127.

Sunday's Gospel for Feb. 24, 2008 - John 4:1-42 Jesus and the Samaritan Woman

In this Sunday’s gospel, Jesus initiated a conversation with a Samaritan woman who was drawing water from the well.

Historically, Jewish men did not speak to women in public, much less to women of Samaria since racial hatred and tension between Jews and Samaritans were common in those days (Jews were the “Chosen People” and Samaritans were considered as a “contaminated” or mixed race having intermarried with foreign invaders). It can also be observed from the gospel that she was not only an ordinary Samaritan but one with a disreputable lifestyle, having had five husbands in the past and not even being married to the man she was living with.

Despite the woman’s personal history, Jesus not only initiated a conversation with her but it seemed as though He even sought this woman out. Jews normally avoided contact with their Samaritan neighbors by traveling other, longer routes but it says in John 4:4 that Jesus “had to go through Samaria”. Jesus deliberately went to Samaria, breaking down barriers and boundaries, to meet this woman, to seek her out and offer her “living water”.

The gospel offers a challenge for us today to be like Jesus to the Samaritan woman – to reach out to people who are difficult to reach out to.

In our workplaces and in the apostolate, there are people who we have avoided because of their irregular lifestyles or just because they are “different,” “difficult,” “or do not conform to our values.”

Who are these people and how are you going to be like Jesus to them?

The Singles Apostolate’s GK Outreach Program allows us to reach out to those in need. When are you going to set aside time to visit and help them?

Sunday Gospel for February 10, 2008: Matthew 4:1-11 Temptation of Jesus

Matthew’s account of Jesus being tempted in the desert and overcoming these trials bring us back to the Old Testament where the people of Israel underwent the same tests in the desert and failed. Jesus quotes scripture (Deuteronomy 8:3 ; 6:16; 6:13) likening His temptation in the desert to that of Israel’s, but in this case not relying on His messianic power to deliver Him from temptation as He could have, but as man, remaining dependent on His father and fully faithful to His commands to deliver Him from evil.

It is also noteworthy that the Spirit that descended upon Jesus at his baptism in the Jordan River narrated in the previous chapter is the same Spirit here that deliberately led Him into the desert to be tempted by the devil. The Spirit did not spare God’s own son, from having to undergo testing himself.

We often feel “spirit-filled” after a prayer meeting, an SE weekend, or when a prayer intention has been answered in the way we have hoped for. We fail to realize that the same Spirit that is upon us during all those uplifting experiences is the same Spirit that brings us face to face with trials/temptations that put your faith into action – financial problems, death of a loved one, the trap of habitual sins. But Jesus in his humanity gives us hope and shows us how these trials can be overcome - with obedience and abandonment to the will and protection of the Father.

Reflection Question:

1. What has been my attitude towards the trials and temptations in my life as a renewed Catholic

2. What current situation/temptation am I experiencing that the Lord is asking me to abandon fully in order for His will to be done?