Luke 16:19–31 (26th Sunday in Ordinary Time, Sept. 25, 2016)

Gospel:

Jesus said to the Pharisees:

“There was a rich man who dressed in purple garments and fine linen and dined sumptuously each day. And lying at his door was a poor man named Lazarus, covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man’s table. Dogs even used to come and lick his sores. 

When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried, and from the netherworld, where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side. And he cried out, ‘Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.’ 

Abraham replied, ‘My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.’ He said, ‘Then I beg you, father, send him to my father’s house, for I have five brothers, so that he may warn them, lest they too come to this place of torment.’ But Abraham replied, ‘They have Moses and the prophets. Let them listen to them.’ He said, ‘Oh no, father Abraham, but if someone from the dead goes to them, they will repent.’ Then Abraham said, ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’”

Gospel Trivia:

This parable is found only in the gospel of Luke, consistent with his pro-poor stance and critical posture against the rich.

Note the following:

- First, this is the only parable where Jesus puts the name of a character in the parable: Lazarus.  Do we know the name of the prodigal son? Or the Good Samaritan? Or of the dishonest steward? Or of the persistent neighbor? This must mean that this parable is very important for Jesus, and for Luke the gospel writer. It also suggests that the rich man knew Lazarus personally. He did mention Lazarus’ name in his plea after his death: "Father Abraham, have pity on me and send Lazarus to dip his finger in water so as to cool off my tongue."   But the rich man ignored him anyway. 

- Second, observe the phrase “he dressed in purple garments and fine linen and dined sumptuously each day.” Each day. Every day, wearing fine clothes and dining sumptuously. EVERY DAY. ARAW-ARAW.  We all treat ourselves to fine dining once in a while. But this rich man could afford to do so every day. 

- Third, the parable tells that “Lazarus, would gladly have eaten his fill of the scraps that fell from the rich man’s table,” which means that he did not get anything, not even the scraps. This rich man who dined sumptuously everyday did not even give table scraps to Lazarus.

Just as the rich man was condemned for not even giving table scrap to Lazarus, then conversely, had he given even scraps, then he could have been saved. 

It does not take much, it only takes scraps for us to show concern.

Reference: Nil Guillemette, SJ.  Parables for Today, pp. 265-274.

Luke 16:1-13 (25th Sunday in Ordinary Time, September 18, 2016)

Gospel:

Jesus said to his disciples, “A rich man had a steward who was reported to him for squandering his property. He summoned him and said, ‘What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.’ The steward said to himself, ‘What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg. I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.’ He called in his master’s debtors one by one. To the first he said, ‘How much do you owe my master?’ He replied, ‘One hundred measures of olive oil.’ He said to him, ‘Here is your promissory note. Sit down and quickly write one for fifty.’ Then to another the steward said, ‘And you, how much do you owe?’ He replied, ‘One hundred kors of wheat.’ The steward said to him, ‘Here is your promissory note; write one for eighty.’ And the master commended that dishonest steward for acting prudently. 

“For the children of this world are more prudent in dealing with their own generation than are the children of light. I tell you, make friends for yourselves with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings. The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones. If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth? If you are not trustworthy with what belongs to another, who will give you what is yours? No servant can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve both God and mammon.” 

Gospel Trivia:

This is the most difficult parable to interpret in the New Testament; it is sometimes referred to as the embarrassment of preachers.  How can the master praise the steward after he caught him squandering his property, and then catching him again adjusting the accounts without the master's authorization?

It is important therefore to understand the culture at that time to appreciate the parable.  Let’s consider the following:

-  first, the position of steward is a trusted position.  He becomes the manager of the master’s estate, which can be very large, so there must have been a long period of friendship and trust that precedes any appointment of a steward.

-  this long relationship probably explains why, firstly, the steward did not anymore bother to deny or appeal the decision of the master to dismiss him (which is unlikely in the culture); and secondly, why the master did not sue him which could have likely landed him in jail.  The relationship was still worth something, and the steward therefore felt that his master was generous to him to the very end, despite of his fault.

-  secondly, it would be helpful if we knew exactly what is the scheme that the steward try to pull off in order to be ingratiated to the tenants later on?  Did he overprice the rental initially and simply brought it back to the original amount?  This is unlikely since the rent was generally known to everyone and it would be easy to discover if one has been overcharged, and tenants could even go straight to the master to appeal the rates.  It seems that the what the steward planned to do was to simply reduce the amount of rent that he would turn over to the master.  This he can do by citing many reasons such as bad weather, crop disease, drought, and others.  

-   Thus, the steward already reduced the anticipated rental payment, and therefore perceived as an act of generosity by the steward; and, obviously, of the master as well.  

-  This act of the steward therefore served two purposes: it ingratiated him to the tenants (which he would now need that he is fired), and it also projected the master as generous and understanding.

The master compliments the steward not only for being sly and scheming, but also in recognizing his generosity and projecting such generosity to the tenants.

This interpretation make sense when we notice that while this parable was being told to the disciples, it also says that the Pharisees were part of the audience and could hear what he was saying.

The Pharisees firmly believed that obeying the law was the way to righteousness.  They looked at God as a judge who kept a record of wrongs.  Jesus had another message: God is Father!  A father is not legalistic, but merciful and generous, to the extent of complimenting a sinner who recognizes such characteristics of our Father.  

When we look at God as an accountant who keeps a record of our rights and wrongs, then we overlook his mercy and generosity.  God is not fair.  God is love.

Reference:

Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), pp. 252-257.

Luke 15:1-32 -The Lost Sheep, The Lost Coin, and The Lost Sons (Prodigal) - (Sept. 11, 2016)

Gospel:

Tax collectors and sinners were all drawing near to listen to Jesus, but the Pharisees and scribes began to complain, saying, “This man welcomes sinners and eats with them.” So to them he addressed this parable. “What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it? And when he does find it, he sets it on his shoulders with great joy and, upon his arrival home, he calls together his friends and neighbors and says to them, ‘Rejoice with me because I have found my lost sheep.’ I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance. 

“Or what woman having ten coins and losing one would not light a lamp and sweep the house, searching carefully until she finds it? And when she does find it, she calls together her friends and neighbors and says to them, ‘Rejoice with me because I have found the coin that I lost.’ In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents.” 

Then he said,

“A man had two sons, and the younger son said to his father, ‘Father give me the share of your estate that should come to me.’ So the father divided the property between them. After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation. When he had freely spent everything, a severe famine struck that country, and he found himself in dire need. So he hired himself out to one of the local citizens who sent him to his farm to tend the swine. And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any. Coming to his senses he thought, ‘How many of my father’s hired workers have more than enough food to eat, but here am I, dying from hunger. I shall get up and go to my father and I shall say to him, “Father, I have sinned against heaven and against you. I no longer deserve to be called your son; treat me as you would treat one of your hired workers.”’ So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him. His son said to him, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’ But his father ordered his servants, ‘Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet. Take the fattened calf and slaughter it. Then let us celebrate with a feast, because this son of mine was dead, and has come to life again; he was lost, and has been found.’ Then the celebration began. Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing. He called one of the servants and asked what this might mean. The servant said to him, ‘Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.’ He became angry, and when he refused to enter the house, his father came out and pleaded with him. He said to his father in reply, ‘Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends. But when your son returns, who swallowed up your property with prostitutes, for him you slaughter the fattened calf.’ He said to him, ‘My son, you are here with me always; everything I have is yours. But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.’” 


Gospel Trivia:

There are three parables in today's gospel: the lost sheep, the lost coin, and the lost sons. The latter is the more appropriate description, rather than the more popular "prodigal son", referring to a reckless spender.

In each parable, Jesus emphasizes that the joy of recovering what is lost is stronger than owning what you have.

This is particular shown on the third parable:

- The criticism of the Pharisees was that Jesus “eats” with sinners. Eating with someone is a serious expression of one’s fellowship with that person, and violates the rabbinical rule of not associating with the wicked.

- Note that the younger son, upon running out of money, decides to finally return to his father. But did you notice that he had a spiel ready which goes: “Father I have sinned against heaven and against you, I no longer deserve to be called your son, treat me as you would treat one of your hired servants.” 

While this could mean a sign of humility, in the Jewish context, it also meant that this was a face saving plan of the son -- being a hired servant, he could earn a decent living, remain independent and be able to secure a future without asking favors of anybody. (By doing so, the son's approach was totally legalistic, and the Pharisees knew that Jesus was trying to hint at their legalistic approach to salvation).

Note that when the son was ready with his spiel, the Father butts in and does not allow him to say the latter part of his sentence which asks that he be treated as a hired servant. For the father, the son’s intention to return, regardless of his motivations, was sufficient. 

Nothing else matters, he who was lost has been found.  Such joy!

Reference:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), pp. 230-251.

Luke 13:22-30 (21st Sunday in Ordinary Time, August 21, 2016)

Gospel:

Jesus passed through towns and villages, teaching as he went and making his way to Jerusalem. Someone asked him, “Lord, will only a few people be saved?” He answered them, “Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough.


After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from.’ And you will say, ‘We ate and drank in your company and you taught in our streets.’ Then he will say to you, ‘I do not know where you are from. Depart from me, all you evildoers!’ And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out. And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God. For behold, some are last who will be first, and some are first who will be last.”

Gospel Trivia:

The message of the gospel can be gleaned from the following "trivia":

- Note that the door is locked and can only be open from the inside (by God).

- The verse "I do not know where you are from" connotes "I do not acknowledge you (as a member or as a friend)" or, only a superficial acquaintance.

- Those who are cast out are considered "evildoers".  

This is a key phrase.  Hitherto, the perception of the Jews is that they are Yahweh's chosen people, and are thus privileged to be part of God's Kingdom.  Instead, Jesus says it is open to everyone ("north, south, east, west" connotes universality and openness).  Some of the "chosen" ones will actually be excluded.

The basis for entering the Kingdom is not membership, but Jesus standards of love and forgiveness.

Reference:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), p. 204-205.

Luke 12:49-52 (20th Sunday in Ordinary Time, August 14, 2016)

Gospel:

Jesus said to his disciples:
“I have come to set the earth on fire, and how I wish it were already blazing! There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished! Do you think that I have come to establish peace on the earth? No, I tell you, but rather division. From now on a household of five will be divided, three against two and two against three; a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law.”

Gospel Trivia:

Biblically, "fire" is symbolic of divine punishment; but in this case, "fire" connotes the fire of the Holy Spirit, and of purification and renewal.

The family connotes unity, and its division suggests the end times.  

Jesus tells his disciples that his gospel message of love and forgiveness will not always be received peacefully, but with much controversy.  (Indeed, his radical message led to his crucifixion.)  Its radicalness may lead to a division, but the fire of the Holy Spirit will renew our hearts, such that God's will prevails at the end.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 357-358.

Luke 12:32-48 (19th Sunday in Ordinary Time, August 7, 2016)

Gospel:

Jesus said to his disciples:

“Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom. Sell your belongings and give alms. Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy. For where your treasure is, there also will your heart be.

“Gird your loins and light your lamps and be like servants who await their master’s return from a wedding, ready to open immediately when he comes and knocks. Blessed are those servants whom the master finds vigilant on his arrival. Amen, I say to you, he will gird himself, have them recline at table, and proceed to wait on them. And should he come in the second or third watch and find them prepared in this way, blessed are those servants. Be sure of this: if the master of the house had known the hour when the thief was coming, he would not have let his house be broken into. You also must be prepared, for at an hour you do not expect, the Son of Man will come.”

Gospel Trivia:

There are several trivia here that would help us appreciate the meaning of this gospel story:

- "girding one's loins" is done so that one's robe does not get in the way, and one can swiftly get up and, in this case, walk towards and open the house's gate for the master;

- a "lighted lamp" is most important because one cannot move or do anything, not even walk, in total darkness;

- the "second or third watch" refers to the middle of the night as the night is usually divided into three watches (or shifts) by Jewish tradition.

But the most important trivia here is that the master, upon finding vigilant servants upon his arrival, will wait and serve on them.  A master never does this to his servants.  And even if it is, isn't it strange that they would have a feast in the middle of the night?  Why not wait the next day.

This story is allegorical, or symbolic.  It talks about vigilance, and also of the rewards of vigilance.  God welcomes his disciples with so much joy that he prepares the heavenly banquet for them.

Reference:


- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), pp. 174-175.

Luke 12:13-21 The Rich Man (18th Sunday in Ordinary Time, July 31, 2016)

Gospel:

Someone in the crowd said to Jesus, “Teacher, tell my brother to share the inheritance with me.” He replied to him, “Friend, who appointed me as your judge and arbitrator?” Then he said to the crowd, “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.” 

Then he told them a parable. “There was a rich man whose land produced a bountiful harvest. He asked himself, ‘What shall I do, for I do not have space to store my harvest?’ And he said, ‘This is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods and I shall say to myself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!”’ But God said to him, ‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?’ 

Thus will it be for all who store up treasure for themselves but are not rich in what matters to God.”

Gospel Trivia:

This short gospel has three lessons, all about wealth:

- The first is when a brother asks Jesus to compel his sibling to share the family inheritance.  There is nothing wrong with this, but normally, when the father dies, then the rest of the family is supposed to continue to live together with whatever possessions the father has left.  In this particular case, one sibling is demanding that the inheritance be divided so that each member can go their own way.  Jesus sees through the greed and shares a parable to provide the person a deeper insight on wealth.

- Secondly, the parable is a lesson on the misconception that the length of one's life depends on one's wealth.  In this parable, the rich man has excluded God in his plans.

- Thirdly, the last verse is actually a separate verse from the parable; it is NOT it's ending.  It points to the proper use of wealth -- not for one's self but for sharing with others.


Reference:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), p. 166-168.

Luke 11:1-13 - The Persistent Neighbor (17th Sunday in Ordinary Time, July 24, 2016)

Gospel:

Jesus was praying in a certain place, and when he had finished, one of his disciples said to him, “Lord, teach us to pray just as John taught his disciples.” He said to them, “When you pray, say: Father, hallowed be your name, your kingdom come. Give us each day our daily bread and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test.” 

And he said to them, “Suppose one of you has a friend to whom he goes at midnight and says, ‘Friend, lend me three loaves of bread, for a friend of mine has arrived at my house from a journey and I have nothing to offer him,’ and he says in reply from within, ‘Do not bother me; the door has already been locked and my children and I are already in bed. I cannot get up to give you anything.’ I tell you, if he does not get up to give the visitor the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence. 

“And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you. For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened. What father among you would hand his son a snake when he asks for a fish? Or hand him a scorpion when he asks for an egg? If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the Holy Spirit to those who ask him?”


Gospel Trivia:

This parable is found only in the gospel of Luke and talks about Jesus’ teaching on prayer.  It tells of a friend who, by his sheer persistence, was able to obtain a piece of bread from his neighbor for an unexpected guest, but only after the neighbor had initially refused to give him any.  The word ‘persistence’ in verse 8 comes from the Greek words ‘an’ and ‘aidos,’ which is the old word for “shame.” 

Note the following gospel trivia:

- Typically, a house of the poor consists only of the ground floor with the living room doubling as the bedroom.  Thus, being in bed and not being able to open the door is a ridiculous excuse since the door is only a few steps away.

- Also, a village would usually just have one oven for the entire community, and people would know who last used it.  The friend therefore knew who in the village certainly had bread.

- Most importantly, hospitality was a sacred duty during biblical times.  It was the obligation of the whole village, not just the man who actually received the guest, for the guest to be given a suitable welcome.  If the neighbor refuses the friend’s request, he will appear stingy and lose face before the entire community, while the friend will lose face in front of his guest.


It was therefore INCONCEIVABLE for the neighbor NOT to give bread to the friend.  The parable therefore is NOT about persistence in prayer, but how inconceivable it is for God not to answer our prayers.   The neighbor’s reluctance does not represent God’s reluctance, but actually His willingness to answer our prayers.  

Luke 10:38-42 - Martha and Mary (16th Sunday in Ordinary Time, July 17, 2016)

Gospel:

Jesus entered a village where a woman whose name was Martha welcomed him. She had a sister named Mary who sat beside the Lord at his feet listening to him speak. Martha, burdened with much serving, came to him and said, “Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.” The Lord said to her in reply, “Martha, Martha, you are anxious and worried about many things. There is need of only one thing. Mary has chosen the better part and it will not be taken from her.”

Gospel Trivia:

The Gospel gives emphasis on the attitudes of the two characters by acknowledging their names: Martha and Mary.   Martha was worried about many things but Mary did the “one thing needed.”

This passage is often interpreted as the tension between being a worker versus being a pray-er in Church building.  But note what Jesus criticized in Martha.  It is NOT her working too much; but it is her WORRYING and being ANXIOUS too much.  Other versions of the bible also used the words “distracted” and “upset” to describe Martha.  Jesus has many other teachings against worrying.  “Fear not” and “be not afraid” are often repeated verses in the bible.

On the other hand, Mary showed the attitude of a true disciple by dropping everything she was doing in order to listen to Jesus’ word (the “one thing needed”).  When we focus on Jesus, we need not worry.  That applies to our career, our family, our problems, our relationships, and everything else in our life.

What are you worried about?

Other Trivia:

For some reason, we sometimes think of this passage as including a scene where Mary also anoints the feet of Jesus.  This is not mentioned in the passage.

Reference:

Nil Guillemette, SJ.  A Kingdom for All, pp. 353-354.

Luke 10:25-37 - Who is My Neighbor? (14th Sunday in Ordinary Time, July 10, 2016)

Gospel:

There was a scholar of the law who stood up to test him and said, “Teacher, what must I do to inherit eternal life?” Jesus said to him, “What is written in the law? How do you read it?” He said in reply, “You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself.” He replied to him, “You have answered correctly; do this and you will live.” 

But because he wished to justify himself, he said to Jesus, “And who is my neighbor?” Jesus replied, “A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead. A priest happened to be going down that road, but when he saw him, he passed by on the opposite side. Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side. But a Samaritan traveler who came upon him was moved with compassion at the sight. He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn, and cared for him. The next day he took out two silver coins and gave them to the innkeeper with the instruction, ‘Take care of him. If you spend more than what I have given you, I shall repay you on my way back.’ Which of these three, in your opinion, was neighbor to the robbers’ victim?” He answered, “The one who treated him with mercy.” Jesus said to him, “Go and do likewise.”

Gospel Trivia:

Jesus affirms the Law of Moses regarding the greatest commandment: to love God and to love one's neighbor as one's self.

Then two questions are asked in this passage:

-     the first is asked by the teacher of the Law: “Who is my neighbor?”

-     the second is asked by Jesus: “Which one was neighbor to the robber’s victim?”

The first question focuses on the RECEIVER of love, which cannot be answered if one has genuine love.  This is because genuine love does not limit the persons that one loves but rather, it is continually expanding and discovering more persons to love.   Jesus asks the second question – hereby shifting the focus on the GIVER of love.  This represents a dynamic point of view: love has no limits apart from what one’s own heart decides to be the limits. 

Jesus dramatizes this point by using a Samaritan, who was regarded as an “outsider” because a Samaritan is of mixed blood, having intermarried with the invading Assyrians following the division of the Kingdom at around the 8^th century BC.  Thus, they were regarded as EXCLUDED from Yahweh’s “chosen people.”

It should be noted that the use of the "priest" and "Levite" (one who also performs religious duties) is not meant as a criticism of the priestly class.  The first two characters did not help the victim because he appeared dead, and Jewish law prohibits touching a dead person (or even the bed he is on) as it would make one unclearn.

The love that Jesus teaches is not written in the law, but written in one's hearts.  We can be a neighbor to all, regardless of our relationship with them, if we allow it.

How can you enlarge your circle of love?

Luke 9:18-24 (12th Sunday in Ordinary Time, June 19, 2016)

Gospel:

Once when Jesus was praying in solitude, and the disciples were with him, he asked them, “Who do the crowds say that I am?” They said in reply, “John the Baptist; others, Elijah; still others, ‘One of the ancient prophets has arisen.’” Then he said to them, “But who do you say that I am?” Peter said in reply, “The Christ of God.” He rebuked them and directed them not to tell this to anyone. 

He said, “The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised.” 

Then he said to all, “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it.”

Gospel Trivia:

The gospel mentions two titles of Jesus: "the Christ" and "Son of Man".  I've discussed this in a previous blog and you can click here to learn more about it. 

The phrase "take up his cross" is also mentioned by the evangelists Mark and Matthew.  Today's gospel is by Luke and he adds one word not found in Mark and Matthew -- "daily."

For Luke, "taking up the cross" does not refer to martyrdom (as Mark and Matthew would mean it), but a daily dying to self; a lifestyle of self giving.

Note too that this pronouncement was addressed to all ("then he said to all") and not just to the apostles.  This was also done after Jesus prayed in solitude, a dominant theme in Luke (where it is mentioned 9 times, much more often than in Mark and Matthew).  This establishes the significance of Jesus' pronouncement of daily dying, and the link between it and prayer.

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 337-338.

Luke 7:36-50 (11th Sunday in Ordinary Time, June 12, 2016)

Gospel:

A Pharisee invited Jesus to dine with him, and he entered the Pharisee’s house and reclined at table. Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee. Bringing an alabaster flask of ointment, she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment. When the Pharisee who had invited him saw this he said to himself, “If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner.” 

Jesus said to him in reply, “Simon, I have something to say to you.” “Tell me, teacher,” he said. “Two people were in debt to a certain creditor; one owed five hundred day’s wages and the other owed fifty. Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?” Simon said in reply, “The one, I suppose, whose larger debt was forgiven.” He said to him, “You have judged rightly.” Then he turned to the woman and said to Simon, “Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair. You did not give me a kiss, but she has not ceased kissing my feet since the time I entered. You did not anoint my head with oil, but she anointed my feet with ointment. So I tell you, her many sins have been forgiven because she has shown great love. But the one to whom little is forgiven, loves little.” 

He said to her, “Your sins are forgiven.” The others at table said to themselves, “Who is this who even forgives sins?” But he said to the woman, “Your faith has saved you; go in peace.”


Gospel Trivia:

The gospel shows the contrasting attitude towards a sinner between Jesus and a Pharisee (considered at that time as a pious man of God).  The Pharisee shunned the sinner; Jesus empathized with her.

We should also note the following:

- Jesus was dining inside a Pharisee's house, as it is customary at that time for visiting teachers and persons of honor to be invited in a banquet.

- We know it is a banquet (and not just an ordinary meal) because Jesus was "reclined at table" -- usually on one of the couches which are formed U-shaped around the table.  In a regular meal, people just sat around the table.

- When a guest enters a banquet, the host (in this case, the Pharisee) would usually greet the guest with a kiss (on the hand for a teacher or on both cheeks for an equal), and with foot washing.  The Pharisee did none of these, and yet the sinner did.

- It is customary at that time for non-guests to enter and exit such an occasion, and the woman must have heard Jesus preaching and joined the group that accompanied Jesus.

The gospel also shows the contrasting attitude between the Pharisees and the woman.  The Pharisee was all show (as shown by preparing a banquet) and defined one's relationship with God based on how strictly one followed the laws of Moses.  

The woman, on the other hand, must have heard Jesus preach about God's love and forgiveness; and was relieved of her guilt.  Thus, her gratefulness is expressed overwhelmingly in washing and anointing Jesus' feet.  

(Incidentally, anointing with oil is usually done on one's head, and doing so on the feet shows extraordinary expense and gratitude on the part of the woman).

When faced with a sinner, are you like Jesus or like the Pharisee?

Reference:

- Nil Guillemette, SJ, Parables for Today (Makati: St. Paul Publications, 1987), pp. 138-141.

Like 7:11-17 (10th Sunday in Ordinary Time, June 5, 2016)

Gospel:

Jesus journeyed to a city called Nain, and his disciples and a large crowd accompanied him. As he drew near to the gate of the city, a man who had died was being carried out, the only son of his mother, and she was a widow. A large crowd from the city was with her. When the Lord saw her, he was moved with pity for her and said to her, “Do not weep.” He stepped forward and touched the coffin; at this the bearers halted, and he said, “Young man, I tell you, arise!” The dead man sat up and began to speak, and Jesus gave him to his mother. Fear seized them all, and they glorified God, exclaiming, “A great prophet has arisen in our midst,” and “God has visited his people.” This report about him spread through the whole of Judea and in all the surrounding region.

Gospel Trivia:

The following trivia will reveal the significance and meaning of this gospel account:

- It mirrors the miracle of Elijah in the first reading of today's Mass; Elijah raised a dead son to life and turned him over to his mother.

- It mentions the place of the miracle -- Nain -- which is not normally done unless the writer has a purpose; in this case the purpose is that Nain is very close to where Elisha performed a similar miracle.

- The Jews believe that the messianic area will be presaged by the dead coming back to life.

- lastly, Jesus is referred to by the crowd as a "great prophet" -- a term reserved only for Elijah and Elisha of the Old Testament.

Thus, Luke is introducing Jesus as the messiah people have been waiting for. Later, Luke will expound that the messianic Jesus is not the liberator from colonial Rome that the Jews were expecting; but a far greater liberator who conquers sin and death. 

Reference:

- Nil Guillemette, SJ, A Kingdom for All (Manila: St. Paul Publications, 1988), p. 330-332.

Luke 9:11-17 - Solemnity of the Body and Blood of Christ (May 29, 2016)

Gospel:

Jesus spoke to the crowds about the kingdom of God, and he healed those who needed to be cured. As the day was drawing to a close, the Twelve approached him and said, “Dismiss the crowd so that they can go to the surrounding villages and farms and find lodging and provisions; for we are in a deserted place here.” He said to them, “Give them some food yourselves.” They replied, “Five loaves and two fish are all we have, unless we ourselves go and buy food for all these people.” Now the men there numbered about five thousand. Then he said to his disciples, “Have them sit down in groups of about fifty.” They did so and made them all sit down. Then taking the five loaves and the two fish, and looking up to heaven, he said the blessing over them, broke them, and gave them to the disciples to set before the crowd. They all ate and were satisfied. And when the leftover fragments were picked up, they filled twelve wicker baskets.


Gospel Trivia:

What happens during consecration?

What does it mean when we say that the bread and wine are changed into the body and blood of Christ? We know that the bread and wine still looks, tastes, and smells like bread and wine. Do the bread and wine merely symbolize the body and blood of Christ (as non Catholic Christians believe), and that we should imagine that these are now Christ’s body and blood? The answer is no; the bread and wine do become the body and blood of Christ. If so, then does it mean that we are like cannibals that eat flesh and blood?

I hope this article will help you understand what happens during consecration, and be able to explain it to others.

The different ways that things change:

First, let’s open our minds to the different ways that things change. We know that water can change from solid (ice) to liquid to gas. But it is still H2O. In other words, the outside form changes, but the invisible components of hydrogen and oxygen remain the same.

Another kind of change is when the outside form remains the same, but the inside (or invisible) changes. In philosophical terms, this is referred to as trans-substantiation, which is the term that our Church uses to explain the change that happens in consecration. In philosophical terms, the outside form is referred to as the “accidents” and the internal elements as “essence” or “substance.” In this way of explaining, the accidents (externals) of bread and wine do not change but the essence of its reality is no longer just bread and wine, but the body and blood of Christ.

What do we mean by the “body and blood of Christ”?

The “body and blood” of Christ is our way of saying the total person of Christ. Thus, we do not refer to the bread being “just the body” and the wine as “just the blood” of Christ. Both species, that is the bread and wine, contain the whole personal presence of our Lord.

However, the “body and blood” of Christ present in the bread and wine is NOT the physical body of Christ, but his glorified and Resurrected body. The bread and wine does not change in the molecular level.  

This points us to yet another kind of change.

The third kind is that of total transformation, where everything (both the inside and outside) changes. This is how we look at what happened to Jesus in his Resurrection.

What happened in the Resurrection?

An understanding of the Resurrection will help us understand what happens during consecration.

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

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

In the story of the two men on the way to Emmaus in Luke 24:1-53, we learn other aspects about our Risen Lord. We know that the tomb was empty and so his body rose and changed (24:12). His body changed because when Jesus appeared to the two men on the road to Emmaus, he was not readily recognizable (24:32), and yet he could be seen and touched, and he ate bread and fish. We also know that he was recognized when he started to talk about the Scriptures and when they broke bread (24:35), and that this encounter with him brought about much excitement and joy (24:33 and 41).

I’m afraid that is as much as we can know about Jesus Resurrected presence. (The disciples did not have a video camera then, so they could not be any more helpful). But one thing we do know, Jesus was not just resuscitated; he was transformed to a glorious presence.

The close analogy I can think of is that of a caterpillar that is transformed to a butterfly. It changes to something totally new.

The Resurrection and Consecration

During the consecration, we believe that the bread and wine changes into the “body and blood” of Christ, but NOT his physical body/blood but to his glorified, resurrected, and spiritually risen body/blood. (Again, think of body/blood as “total person”)

This is the same glorified, resurrected, and spiritually risen Jesus that is present “whenever we pray and there are two or three gathered in his name.” But we regard his presence in a very special way in the blessed Sacrament.

The different ways one or something can be present

Finally, I’d like you to be aware of how one or something can be present. There is the physical kind of presence, just as a computer is proximately near me as I type this article. Someone can also be next to me and be just physically present but his or her mind is somewhere else.

There is also the personal kind of presence where a person is present to another through sharing of knowledge, affection and love. It is this kind of presence that we refer to when we say that Jesus is present in the bread and wine.

The Church wants us to avoid two extremes in explaining the presence of Jesus in the eucharist:

- a crude, materialistic understanding of the change of bread and wine into Christ’s earthly “flesh and blood” which would make communicants equivalent to cannibals, and

- the opposite extreme of a merely symbolic interpretation of the change, which would reject the real eating and drinking of the Lord.

Implications in our daily life

We believe that Jesus (in his glorified, Resurrected and spiritual presence) is everywhere. Jesus is present when “two or three are gathered in his name,” when we perform works of mercy, when we preach the Word of God, and most effectively, when we celebrate the Eucharist.

We become intimately united with him when we receive him in communion. Christ is in us. We know we will share in this glorified, Resurrected and spiritual presence one day.

But we need not wait until that day. We live the way we live because Jesus himself is already in us.

"In a little while the world will no longer see me, but you will see me, because I live and you will live. On that day you will realize that I am in my Father and you are in me and I in you.  Whoever has my commandments and observes them is the one who loves me. And whoever loves me will be loved by my Father, and I will love him and reveal myself to him.” (John 14:19-21)


Sources:
- Catechism for Filipino Catholics (CFC)
- Catechism of the Catholic Church (CCC)
- Patambang, Myra A., Salibay, Esteban T., Jr., and Valera, Felinore Angelica H. Sacraments, Marriage And Family Life. Manila: Navotas Press, 2001

John 16:12-15 - Trinity Sunday (May 22, 2016)

Gospel:

Jesus said to his disciples:
“I have much more to tell you, but you cannot bear it now. But when he comes, the Spirit of truth, he will guide you to all truth. He will not speak on his own, but he will speak what he hears, and will declare to you the things that are coming. He will glorify me, because he will take from what is mine and declare it to you. Everything that the Father has is mine; for this reason I told you that he will take from what is mine and declare it to you.”


What is the Holy Trinity?

This aims to explain this "central mystery of the Christian faith," a mystery not too many Catholics understand, much less able to explain to others.  

But before you start reading, I suggest you get a cup of coffee and a comfortable chair because this is not an easy read, but may be worthwhile in trying to understand what "three persons in one God" means.

Can you explain the Holy Trinity to others?

The mystery of the Holy Trinity “is the most fundamental and essential teaching in the hierarchy of the truths of faith” (CCC 234).  How would you explain this mystery to a Muslim, for example?  

When asked by our fellow Christians, our response is usually “it means there are three persons in one God.”  When probed what exactly that means, we are likely to say “I can’t really explain that, that’s why it’s a mystery.”

There are religions who recognize their God as creator of all things and source of all life.  But these religions depict their God as “one-person.”  Unlike this “one person” concept of God, the God revealed to us (by God himself) is a God who is Trinitarian, i.e. “three persons in one God.”  

Our God is a communicating God.  God wants to make Himself known to us. God does not want to be mysterious and unknown.  On the contrary, God knows that when we truly know him, we will fall in love with him.  Thus, the whole Bible is about how God continually communicates himself to us.

So how does God reveal himself?

Answer: God first revealed himself as Yahweh.

Very early in the bible, there was a point when God communicated to men and women the name by which he wanted to be known: Yahweh.  It means “I am who am.”  It means  that God is simply being, being in its fullness, or unlimited being.

Biblical scholars who study the nuances of language believe that the more accurate translation of Yahweh is “I am who will show myself to be by the actions, which I will do on your behalf.”  This translation suggests two things:

- God wants to be known progressively, not in a one time kind revelation.  This means that the God of the Old Testament must be known also through what is revealed by God in the New Testament.

- Secondly, the translation suggests that God will be known by the actions that he will do for his people.


What do we know about who God is and the nature of God based on the actions that God has done?

Answer:

- God liberated the Jews from slavery.  The Jews could not help but marvel at what Yahweh has done.  Imagine, they were previously a bunch of slaves oppressed by the Pharaoh king of Egypt; and they became a people with their own king and land!

- However, the Israelites frequently disobeyed and turned away from Yahweh many times in their history as a nation.  They would worship other gods, commit acts of injustice to their own people especially the poor, widow and orphans, and disobey the laws given to Moses.  But despite all these, Yahweh never gave up on them.

Through these actions, Yahweh became known not just as a powerful God, but a God “abounding in steadfast love and faithfulness.”  His justice is tempered with mercy.  It is not a vindictive kind of justice, but a saving kind of justice.  

The people would backslide, yet Yahweh never gives up on the sinner.  “For a brief moment I have abandoned you, but with great tenderness I will gather my people.  For a moment, in an outburst of anger, I hid my face from you, but with everlasting love I have had mercy on you, says Yahweh, our Redeemer.” (Isaiah 54:7-8)

The disobedience continued; but Yahweh’s persistent love also prevailed. Then, one day Yahweh did the most unexpected and undreamed of action of all time.  Yahweh no longer spoke through signs, but through a Son, Jesus of Nazareth.

“God has spoken in the past to our ancestors through the prophets, in many different ways, although never completely; but in our times he has spoken definitively to us through his Son.”  (Hebrews 1:1-2)

What did the words and actions of Jesus reveal about who God is?

Answer:

In his ministry, Jesus speaks of Yahweh in a very unusual way. He calls Yahweh: “Father.”  This is a radical idea since this invokes an intimate relationship with God, something akin to the relationship of father and child, and not king and subjects as the Jews were used to.  In fact, Jesus says that we should use the word “abba,” which is the way a little child endearingly calls its father.  Throughout his life, Jesus speaks and acts in a way which suggests a personal and intimate relationship with God as Father.

Jesus also reveals the Spirit of God which came down upon him during baptism.  He promises the Spirit to his disciples at the Last Supper, saying that the Father will send him, and that he (Jesus) himself will send him (John 14:16-17, 25; 15:26; 16:7-14).    But the Spirit is given only after Jesus has been glorified (John 7:39).  Then Jesus gives the Spirit on the day of the Resurrection to the disciples, “Receive the Holy Spirit” (John 20:22).  And in Pentecost, there is the outpouring of the Spirit to Mary and the disciples gathered in the upper room.

Through the words and actions of Jesus, the name of God has changed.  It is no longer “Yahweh,” (the God who will reveal who he is through the actions he will do for his people).  After God becomes man in the person of Jesus, and the sending of the Holy Spirit in Pentecost, God’s name is now: “Father, Son and Holy Spirit.”

So what is the Holy Trinity?

Answer:

Through his actions and words, we now know that God has a Son, who was with him in the beginning, and who was God like him.  It is this Son who became flesh and lived among us.  God does not only have a Son, but also a Spirit.  This Spirit is the one who pours out the love of God into our hearts (Romans 5:5).  


Can you tell us more about the Holy Spirit?  I don’t have a mental picture of the Holy Spirit, unlike the Father and the Son.

Answer:

This Spirit is not the Father nor the Son but is sent by them both not as another spirit like an angel, but as their common Spirit, and thus God like them.  

The Spirit is first of all, a spirit and is a person.  He does not have a material body, and yet he is someone.  He is someone who performs spiritual functions, acts of the intellect, for example.  Christ said that the Spirit would lead the disciples to all the truth (John 16:12), that the Spirit would also bear witness regarding him (John 15:26), and would speak for the disciples when they faced the tribunals (Matthew 10:19-20).  

The Holy Spirit is Love in Person.  It is because he is Love in person that the Holy Spirit can pour forth into our hearts the love of God when he is given as gift to us. (Romans 5:5)

(My own mental picture of the Holy Spirit is a “spiritual presence” who is with me wherever I go).


So God changed his name from Yahweh to the Holy Trinity?

Answer:

Yes, the name of God is now Father, Son and Holy Spirit.  It is in that name we are baptized.  We enter into the life of one God-Community of Persons.

In other words, the one God really exists as Father, Son and Holy Spirit.  From all eternity God is a Trinity of Persons, but this truth was revealed only through the sending of Jesus Christ and of the Holy Spirit.  So in God, there is one What and three Who’s. 


What is the implication of the Holy Trinity in my life?

The fact that now we are told by God through Jesus Christ and the Holy Spirit, that God is a communion of Persons bonded together by love, means that we human beings are called to live in a communion of love with each other.

Reference:

The two main sources used in this article are the Catechism of the Catholic Church (or CCC) and the book of Bishop Teodoro Bacani entitled From Yahweh to the Trinity (Manila: Gift of God Publications, undated).  In many parts of my article, I quoted complete sentences verbatim from Bishop Ted’s book without citing them in footnotes.  I am hoping that this citation will suffice in acknowledging his ideas)

John 20:19-23 - Pentecost Sunday (May 15, 2016)

Gospel:

On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord. Jesus said to them again, “Peace be with you.” As the Father has sent me, so I send you.” And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit.” Whose sins you forgive are forgiven them, and whose sins you retain are retained.”

Gospel Trivia:

This gospel account for Pentecost Sunday does not jive with what we recall as the descent of the Holy Spirit upon the disciples.  It was supposed to have happened fifty days after the Resurrection when the disciples were gathered in the upper room. 

In today's Gospel, Jesus breathes on the disciples and says, "Receive the Holy Spirit" and, according to John the evangelist, this took place on the night of Easter Sunday.

Is there a conflict in the recording of the events?  Or are these two events: one is the sending of the Holy Spirit right after the Resurrection (according to John's gospel), and another time when the disciples were in the upper room (according to the Acts of the Apostles, written by Luke)?

Biblical scholars interpret these as the same event, but reflect two different theological perspectives of the two authors.  

What, then, is John's intended message in his gospel account of the sending of the Holy Spirit?  There are three:

- The coming of the Holy Spirit marks a new creation.  Jesus BREATHES on the disciples as he says, "Receive the Holy Spirit."  The word used for "breathes" is reminiscent of the creation of humankind in Genesis: "The Lord God formed man out of the clay of the ground and BLEW into his nostrils the BREATH of life, and so man became a living being." (Genesis 2:7).  Soon, Jesus will disappear physically; but his presence remains with the disciples through the Spirit that will guide them in their mission of proclaiming a new way of life and relationship with God.

- The Holy Spirit brings peace.  "Peace be with you" is the traditional Jewish greeting.  In this account, Jesus says this greeting twice; thus, the close association between the Spirit and the peace that it brings.

- The sending of the Holy Spirit coincides with the sending of the disciples.  "As the Father has sent me, so I send you," Jesus says.  The disciples' mission is a continuation of Jesus' mission and, and they will be accompanied by Jesus' continuing presence in the Spirit.  It will bring them sustenance and peace despite the travails and trials they will face.

We may have been baptized in the Holy Spirit -- whether in baptism and/or again in a Life in the Spirit Seminar -- but receiving the Spirit means you have a mission.  What is your mission?


Other Trivia (Supplement):

What about the event described in Acts of the Apostles, where the Holy Spirit descended upon the disciples in "tongues of fire" and the disciples began to speak in a manner that "each one heard them speaking in his own language"?

The following may help us understand the intended meaning of Luke in writing this account:

- In Acts, the sending of the Holy Spirit happened on the feast of Pentecost, a major Jewish feast. (Note: Pentecost is not an original Christian or Catholic feast). This feast is a significant one for Jews to travel all the way to Jerusalem and visit the Holy Temple.  The disciples may have been doing just that when the event described took place.

- The Pentecost feast was originally an agricultural celebration of a good harvest, but since it occurs around seven weeks (or roughly 50 days, hence "penta") after the Passover feast, it also evolved as a thanksgiving feast for Yahweh's intervention in saving the Jewish people from the slavery of the Egyptians.

At the same time, the Pentecost feast also recalled the Sinai covenant (Ten Commandments) between Yahweh and the Jews after they were liberated from the Egyptians (which is the reason for the Passover feast).

Hence, the Pentecost feast, which was celebrated after the Passover (which coincided with the Last Supper) began to acquire different layers of meaning.

- Luke then adds the "Christian layer" to the meaning of this Jewish feast through his narrative of the descent of the Holy Spirit in the Acts of the Apostles:

a. It includes "tongues of fire" which is reminiscent of how Yahweh manifested himself in the Sinai event: "Mount Sinai was all wrapped in smoke, for the Lord came down upon it in fire." (Exodus 19:18).

b. In the Sinai event, the Jews become Yahweh's chosen people, to the exclusion of every other people; in the Christian Pentecost, "every nation under heaven" understood the message of the disciples -- a more inclusive definition of the Christian faith.

c. The disciples were perceived as if "drunk" (Acts 2:15), suggesting they were ecstatic, joyous, and  highly enthusiastic, which is characteristic of the early church as they spread the good news.

Reference:

- Nil Guillemette, SJ, Hungry No More (Manila: St. Paul's Publications, 1989), pp. 255-259.

- Raymond E. Brown, SS, An Introduction to the New Testament (New York: Doubleday, 1997), pp. 283-285.