God's Word to Us

4th Sunday - B (January 29, 2012)

2012-01-27T21:15:00.002-05:00

Commentary

Do We Know Who Jesus Is?

The man of the unclean spirit declares, "Jesus of Nazareth, ... I know who you are - the Holy One of God!"

In the understanding of the people of the time, this action of calling out Jesus by name would have given the man "a certain authority over" Jesus. [1] (We see this in the various renaming of people in the Bible, for examples, Abram became Abraham, or Jacob became Israel).

This act of trying to control "the Holy One of God" gives us some food for thought.

First, do I know who Jesus is? Maybe a good new year resolution would be getting to know him better by reading and meditating on the Gospels and talking with Jesus in prayer regularly.

Second, do I sometimes want or try to control God and have God follow my lead?

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[1] Francis J. Moloney, The Gospel of Mark: A Commentary. Peabody, MA: Hendrickson Publishers, 2002; p. 54.

4th Sunday - B (January 29, 2012)

2012-01-27T20:57:00.004-05:00

Readings

Image: http://www.qumran2.net

3rd Sunday - B (February 22, 2012)

2012-01-20T10:05:00.004-05:00

Commentary

Mark 1: 14-20

The Kingdom of God is At Hand

In Mark, this passage is the very beginning of Jesus' public ministry. And right away, there is a sense of urgency in Jesus' words and actions. A careful reading of this passage and the following few chapters in Mark shows Jesus constantly on the move, preaching and healing.

The reason of this urgency is found in Jesus' very first words, "The kingdom of God is at hand."

Jesus' entire life and ministry are oriented according to that reality and his mission of preaching the kingdom of God.

So should our lives be!

The repentance in Jesus' preaching calls for more than avoiding evil and repentance of sins. It demands a change of life and heart, with the orientation for the kingdom of God. [1]

And it must happen now, because the kingdom of God is at hand.

The first disciples give us an example of such immediate response. When they are called, they responded immediately, or as translated"then," in this English version. And in orderN to follow Jesus, "they abandoned" their nets and hired men, symbols of possession, success and power. The also left their father, a symbol of their family connections and whatever familiar and comfortable.

The urgency of the kingdom of God directs the life and ministry of Jesus. Those who are called to follow him can only do so to a radical degree if they feel that same urgency.

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[1]. Francis J. Moloney, The Gospel According to Mark.

3rd Sunday - B (February 22, 2012)

2012-01-20T09:23:00.002-05:00

Readings

Image: Pietro da Cortona, Calling of St. Peter and St. Andrew

http://www.artbible.net

2nd Sunday - B (January 15, 2012)

2012-01-14T16:32:00.005-05:00

Commentary

John 1: 35-42

Who Show Me Jesus?

Andrew tells his brother Simon, "We have found the Messiah," but that is not true.

They do not find Messiah because first, it is John the Baptist who points out to Andrew and the other disciple that Jesus is the Lamb of God. At that time, Andrew and his fellow disciple "heard what John said" and yet still calls Jesus, "Rabbi." The author of the Gospel made it a point to translate the title, "Teacher." This way of addressing Jesus indicates that the two still do not know who Jesus truly is. [1]

Then, it is Jesus who invites them, "Come, and you will see." Again, Andrew and his friend do not find Jesus. The invitation always come from Jesus. It is never the initiative of a disciple.

In the case of Andrew and his friend, this invitation leads to such an experience of "staying with Jesus" that will help them recognize that Jesus is more than a rabbi. Later, in speaking to Simon, Andrew will refer to him as the Messiah. Though at this point, Andrew clearly does not know fully what kind of a Messiah Jesus is, this is progress. [2]

This passage invites us, disciples of Jesus, to look back at our journey of following him and maybe reflect on first, who have pointed out Jesus to us. Second, it reminds us that it is always God who reaches out to us and offers the invitation. Third, does my time with Jesus help me to know him better? Finally, how aware am I of the opportunities and the vocation of pointing out Jesus to others?

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[1] Francis J. Moloney, S.D.B. The Gospel of John, Sacra Pagina Series. Collegeville, MN: Liturgical Press, 1998; p. 54 - 55.

[2] Ibid.

2nd Sunday - B (January 15, 2012)

2012-01-14T16:27:00.003-05:00

Readings

Image from: www.qumran2.net

Epiphany (January 8, 2012)

2012-01-07T15:47:00.005-05:00

Commentary

Matthew 2: 1-12

Why Only Some People Find the Newborn King

Matthew makes it clear that the magi do not have all the tools they need in their search for the newborn king. They do not have the guidance of the prophets nor the religious heritage to guide them. Understandably, they think that the king of the Jews should be born in Jerusalem.

Yet, it is not the people that have the tools who find the newborn king. They include the chief priests, the scribes, King Herod, and probably "all Jerusalem with him." Even when they have reread the words of the prophet and have heard of the magi's search, they do not even set out looking for the king.

Why the difference?

The magi have the longing for the Messiah. Therefore, once they notice his star, they set out on their journey. They come with gifts, ready to pay their homage to the newborn king.

The other people, on the contrary, do not feel the need for him. All they have is just some idea or concept about him. Therefore, it makes no difference that they have all the tools. It makes no difference that the Messiah was even born in their own land.

Who is God for me? Some idea, concept? Or is He the one who alone can fulfills all the longings and desires of my life?

Epiphany (January 8, 2012)

2012-01-06T22:09:00.002-05:00

Readings

Image: Star of Bethlehem on the LVR Tower in Cologne, Germany during World Youth Day 2005,

Source: www.dhgt-2005.net

Mary, Mother of God (January 1, 2012)

2011-12-31T12:01:00.003-05:00

Commentary

Luke 2: 16-21

Three Responses

(This reflection is mostly based on the writing of Fr. Francis Moloney, SDB, the [*] indicates Fr. Moloney's words) [1]

In this Gospel passage, St. Luke offers three different responses from the people to the events of the birth of Christ.

The first response is that of "all who heard it" from the shepherds. They were simply "amazed." "However, there is no indication that their 'hearing' leads to faith. Not do they make any attempt to 'see' the newly born child. All they do is wonder." [*]

The second response is that of the shepherds. In response to the message from the angel (verses 9 & 10), they "went in haste" to look for the child. And once they have witnessed it, they glorified and praised God. They also "made known the message that had been told them about the child."

However, "they are never heard of again." There is no indication that they were among Jesus' audiences when he later preached and ministered. [*] And no shepherd is recounted among those standing by the cross of Jesus or in the Upper Room after the Crucifixion.

Then, there is the third response, the response from Mary. She will be "present during the life and death of Jesus, and who is still present in the life of the Church." She is able to do that because she "kept all these things, reflecting on them in her heart."[*]

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[1] Francis J. Moloney, S.D.B., The Gospel of the Lord: Reflections of the Gospel Readings - Year A. Homebush, Australia: St. Paul Publications, 1992; p. 78-79.

Mary, Mother of God (January 1, 2012)

2011-12-31T11:59:00.002-05:00

Readings

Image from http://www.crossroadsinitiative.com/library_article/844/Mary__Mother_of_God_.html

Christmas - Mass During the Night

2011-12-24T10:10:00.002-05:00

Commentary

Luke 2: 1-14

God Is Here!

Except for Mark, each of the other three Gospel writers has a unique way of teaching the core revealed belief of Christianity of a God who comes to live among us. (Mark begins his Gospel with John the Baptist's preaching and Jesus' public ministry)

In the words of the angel of the Lord to Joseph, Matthew, deeply rooted in Jewish tradition, provided the name "Emmanuel" and its meaning "God is with us" (Matthew 1:23). In Jesus, God fulfills the promise given through the words of Isaiah to a people under attack by foreign invaders (Isaiah 7:14).

John wrote, "The Word became flesh and made his dwelling among us." The expression "making his dwelling" can be literally translated "pitching is tent." The experience of having God who dwells in a tent among God's chosen people also recalls Jewish history of the days in the desert. There, God lived with the people. [1] Now, the Son, who is God, comes to live among us.

Luke identified the time and place of Jesus' birth. It was in Bethlehem of Judea, during the reign of Caesar Augustus, with Quirinius governor of Syria when Mary "gave birth to her firstborn son."

Indeed, our God has chosen to come and live among us. God is with us in our human conditions, with our concrete circumstances. In Jesus Christ, God is here with us.

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[1] New American Bible, Revised Edition,

http://usccb.org/bible/scripture.cfm?bk=John&ch=1&v=51001001

Christmas - Mass During the Night

2011-12-24T10:03:00.002-05:00

Readings

4th Sunday of Advent - B (December 18, 2011)

2011-12-17T16:22:00.003-05:00

Commentary
Luke 1: 26 - 38

A Long Plan

The event of the Annunciation can sometimes appear simple, even mundane. A private event happened to a simple young woman, in an insignificant town of a territory occupied by foreign forces. There were no red carpets, drum rolls or floats.

It is important that believers recognize how incredible God's way is. It is beyond human imagination and standards that God favors and chooses one of God's lowly servants. In fact, that is a part of God's mysterious design.

And often times, the focus is on how a simple woman of faith, out of obedience to God's will, changed the course of human history.

All of that is true.

Yet, we should not allow the apparent simplicity of the event of the Annunciation lead us to think that God ever takes things lightly.

"Nothing will be impossible for God" means God can do anything in whatever way. Yet, this almighty God actually has a plan for the salvation of the human race. In fact, it is was long plan in the making.

Just the references to Jacob and David, two of Jesus' ancestors can give us a hint of how far back God's plan goes. David, whose throne will be given to Jesus, was the king of Israel about 1,000 years before the time of the Annunciation. The dates and the person of the patriarch Jacob were harder to pinpoint. Nevertheless, the Jewish people became aware of their identity of God's chosen people as the house of Jacob went back hundreds of years before David.

So, just on the human level, it was thousands of years of preparation for this moment of fulfillment in God's plan for our salvation. And again, this is the God for whom nothing is impossible.

God does not take our salvation lightly.

How should I take my salvation?

4th Sunday of Advent - B (December 18, 2011)

2011-12-17T16:14:00.003-05:00

Readings

Image: Fra Angelico (1387 - 1455) The Annunciation, Museo di San Marco, Florence
http://www.artbible.info/art/large/255.html

3rd Sunday of Advent - B (December 11, 2011)

2011-12-10T17:24:00.007-05:00

Commentary

John 1: 6-8, 19-28

Who Am I? Who Am I Not?

John the Baptist is clearly identified here, "He was not the light, but came to testify to the light."
More importantly, he was "sent from God."

John himself knew who he was, and what his mission was. He was a messenger from God, sent "to testify."

His life, his words, and his action were evidently marked by his identity. As a result, his life, his words and his action served to fulfill that identity and his mission.

How about me? Do I believe that I am from God with a mission? Are my life, words and actions truthful to that identity? Do my life, words and actions serve that God-given mission?

3rd Sunday of Advent - B (December 11, 2011)

2011-12-10T17:12:00.003-05:00

Readings

Preaching of John the Baptist by Adam_Elsheimer

https://picasaweb.google.com/lh/photo/sQCorNO9asSekBURIQbnLg

2nd Sunday of Advent - B (December 4, 2011)

2011-12-03T20:19:00.009-05:00

Commentary

Mark 1: 2-8

Our Task: Preparing the Way for the King

It's probably helpful to link this Sunday's Gospel with the Gospel we listened to a week ago from Mark 13: 33-37. There, "the Lord of the house" so trusts us that when "he leaves home, [he] places his servants in charge, each with his own work."

Today, in the words of John the Baptist quoting the prophet, God Himself speaks to us. [1] And God invites us to prepare the way for the Kingdom established by the Messiah in the power of the Holy Spirit. There is the work for Christ's followers, who have been baptized, not with water, but with the Holy Spirit.

Isaiah the Prophet spoke to the people of Israel who were then in exile that their nation will one day be the place where God's glory shines forth (Isaiah 40: 1-5). [2] That was the message for a people with no hope.

The prophet's message is now applied to us, a people who have been redeemed! And we are not preparing the way for any earthly rule, but the Kingdom of the Christ anointed by God's Holy Spirit!

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

[1] Francis J. Moloney, The Gospel of Mark: A Commentary. Peabody, MA: Hendrickson Publishers, 2002; p. 32.

[2] Footnote for Mark 1: 2-3 in The New American Bible, Revised Edition (NABRE), 2011.

http://usccb.org/bible/scripture.cfm?bk=Mark&ch=1&v=49001001

2nd Sunday of Advent - B (December 4, 2011)

2011-12-03T17:29:00.002-05:00

Readings

St John the Baptist by Jacopo del Sellaio

Image source http://commons.wikimedia.org/wiki/File:Jacopo_del_Sellaio_-_Saint_John_the_Baptist_-_WGA11915.jpg

1st Sunday of Advent - B

2011-11-26T13:35:00.002-05:00

Commentary
Mark 13: 33-37

We Are In Charge

Today, Jesus uses a parable to teach his followers the appropriate attitude they should have while they wait for "the lord of the house" to return.

The command to "watch" can give the wrong connotation of a passive waiting for disaster to happen. That, however, does not seem to be Jesus' intention.

In the parable, the lord of the house, before leaving, "places his servants in charge, each with his own work." He trusts them. And each of them is entrusted with a task to do. This trust does not suggest passivity or fear as the attitude the servants should have.

For the disciples of Christ, the parable takes on a new meaning when read in the context of the Gospel of Mark. There, this parable is Jesus' very last teaching before the events of his last Passover, when he is betrayed, arrested, and crucified. During these fateful events, the disciples fail miserably. First, they could not stay awake when Jesus was praying, even though he has told them to "remain here and keep watch" (14: 34). Then, one of them betrays him, the leader denies knowing him, and the rest all run for their lives.

Yet, to these very disciples, who have failed miserably, Jesus entrusts each with a task to do.
In fact, it is the most important task. They are to continue his mission.

Prior to this parable, Jesus tells them in 13: 9 - 10, to preach the Gospel "to all nations" with the warning, "“Watch out for yourselves. They will hand you over to the courts. You will be beaten in synagogues. You will be arraigned before governors and kings because of me, as a witness before them." [1]

Then, the Gospel ends as Jesus repeats the command, “Go into the whole world and proclaim the gospel to every creature" before his ascension (16: 15).

Passive waiting is not an option here. We, the followers of Christ, have been given a great mission. And it is given out of his trust for us, no matter how often we are not worthy of it.

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[1] Francis J. Moloney, The Gospel of Mark: A Commentary. Peabody, MA: Hendrickson Publishers, 2002; p. 271-272.

1st Sunday of Advent - B (November 27, 2011)

2011-11-26T13:31:00.004-05:00

Readings

Image from www.qumran2.net

Christ the King - A (November 20, 2011)

2011-11-19T12:10:00.002-05:00

Commentary

Matthew 25: 31 - 46

The King's Identity

The Son of Man who "comes in his glory."

The king who sits on "his glorious throne."

2011-10-23T00:43:00.002-04:00

Commentary

Matthew 22: 34-40

With or Without Love

The Jewish religious people observed 613 commandments as found in the Torah, "248 positive ('you shall') and 365 negative ('you shall not.') [1]

That is a lot of commandments.

What would it be like to observe them all without a purpose and understanding? One would surely become legalistic.

Jesus does not invent the two greatest commandments (they are both familiar to all devout Jews from the law given by God to Moses). Jesus, however, teaches the reason and purpose of all the commandments.

Moreover, Jesus makes it just ONE commandment. The commandment of love.

With love, it all makes sense. Without love, all we have is the burden of restriction.

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[1] Daniel J. Harrington, SJ. The Gospel of Matthew. Sacra Pagina series. Collegeville, MN.: Liturgical Press, 1991; p. 316.

30th Sunday - A (October 23, 2011)

2011-10-23T00:39:00.001-04:00

Readings

Image from www.qumran2.net

29th Sunday - A (October 16, 2011)

2011-10-15T22:12:00.003-04:00

Commentary

Matthew 22: 15 - 21

Words and Actions

It is quite obvious that Jesus' opponents words and actions contradicted each other.

In order to trap Jesus, they betrayed their own principles. The Pharisees, who claimed absolute loyalty to the traditions of the ancestors, joined forces of the Herodians, who betrayed their own nation, and worked with the Romans to be in power.

The Pharisees knew that the alliance was not good for their reputation. This might have been the reason why they themselves did not go to Jesus themselves with their trick question. Rather, they sent their disciples [1].

Jesus, on the contrary, is always consistent in his words and actions. In fact, his whole life is the revelation of the eternal truth - God. His words and actions bring to humanity God's love and salvation.

How do I live my life as a child of God in my words and actions?

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[1] Francis J. Moloney, S.D.B., The Gospel of the Lord: Reflections of the Gospel Readings - Year A. Homebush, Australia: St. Paul Publications, 1992; p. 186.

29th Sunday - A (October 16, 2011)

2011-10-15T21:55:00.005-04:00

Readings

Image: John Singleton Copley, The Tribute Money, Royal Academy of Arts, London, 1782
http://cccchoirnotes.blogspot.com/2008_10_01_archive.htm
l

28th Sunday - A (October 9, 2011)

2011-10-07T19:45:00.002-04:00

Commentary

Matthew 22: 1 -14

God Wants Us There

In this parable, the king spares no efforts to bring his guests to the banquet.

It is no ordinary banquet. It is "not just any wedding." It is "a wedding given by the king for his son" [1].

And the king wants his guests there. He does all in his power to bring them in. He keeps on trying.

In Scripture, the image of the wedding feast is used to indicate the moment of God's reign reaching its fullness in Jesus Christ [2].

For us, the Eucharistic banquet is this wedding feast, the reality of God's greatest love for us in the death and resurrection of God's only Son.

It is up to me to respond to the invitation.

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[1] Francis J. Moloney, S.D.B., The Gospel of the Lord: Reflections of the Gospel Readings - Year A. Homebush, Australia: St. Paul Publications, 1992; p. 184.
[2] Ibid.

28th Sunday - A (October 9, 2011)

2011-10-07T19:38:00.002-04:00

Readings

Image from www.qumran2.net

27th Sunday - A (October 2, 2011)

2011-10-01T16:35:00.006-04:00

Commentary
Matthew 21: 33 - 43

It's a Great Vineyard

The vineyard is a familiar image used in Scripture to symbolize God's chosen people (Isaiah 5: 7) [1].

In Jesus' parable, the owner makes sure it is a good vineyard. He also sets it up ready to produce. So, he "put a hedge around it, dug a wine press in it, and built a tower."

The tower can also be understood as a symbol of how he cares for those to whom he entrusts the vineyard. It serves both as "a watchpost and [their] shelter" [2]. Through the words of the Prophet Isaiah, God shows how much God cares for his vineyard, "What more was there to do for my vineyard that I had not done?" (5: 4) [3].

What is the portion of God's great vineyard entrusted to us? See how much cares God gives to it!
How do I care for it?

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[1]. This Sunday's First Reading.
[2]. Daniel J. Harrington, SJ. The Gospel of Matthew. Sacra Pagina series. Collegeville, MN.: Liturgical Press, 1991; p. 302.
[3]. This Sunday's First Reading.

27th Sunday - A (October 2, 2011)

2011-10-01T11:08:00.005-04:00

Readings

Image from http://en.wikipedia.org/wiki/File:Napa_Valley.jpg

26th Sunday - A (September 25, 2011)

2011-09-24T21:26:00.003-04:00

Commentary

Matthew 21: 28 - 32

Who Does the Father's Will?

In this parable, Jesus gives the scenario of the two sons and their responses to a demand from their father. He then asks the chief priests and the elders of the people for their judgment, "Which of the two did the father's will?"

It is, however, not the parable, but Jesus' life, that gives the perfect answer to that question.

This passage is from the second half of Chapter 21 of Matthew. By this time, Jesus has entered Jerusalem (21: 1 - 9). He did this knowing exactly what awaiting him there. On his way to Jerusalem, Jesus told the disciples, not once, but three times, that he would "be handed over" and "condemned to death" by crucifixion (the third time is in 20: 17 - 19). Yes, he knows the Father's will.

And he clearly states his intention of fulfilling the Father's will, "The Son of Man did not come to be served but to serve and to give his life as a ransom for many" (20: 28).

And the Father's will is the salvation of sinners, the tax collectors and prostitutes who accepted the Son.

26th Sunday - A (September 25, 2011)

2011-09-24T21:21:00.001-04:00

Readings

Image from www.qumran2.net

25th Sunday - A (September 18, 2011)

2011-09-17T20:45:00.002-04:00

Commentary

Matthew 20: 1 - 16a

There is Work for Everybody

Often when we read or reflect on this parable, we tend to look at the peculiar way the employer hires and pays his workers.

But there is another peculiar detail here, in the fact that regardless of what time of the day a group of laborers is hired, there is still work for them. This detail of the abundance of work suggests that the story takes place during harvest time [1].

Jesus begins his parable saying, "The kingdom of heaven is like." Clearly, this parable is about some aspects of the kingdom of heaven.

Earlier in Matthew 9: 35 - 38, we see a Jesus who feels the urgency of his mission, "Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness."

Matthew also tells us the reason for this sense of urgency in Jesus, "At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd." Indeed, his compassion urges him to proclaim the gospel in his words and actions. His life becomes the reality of God's mercy for those who are "troubled and abandoned."

"Then he said to his disciples, 'The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest.'”

And at the end of his earthly life, Jesus commissioned his disciples to continue his mission, with the same urgency, "Go, therefore,and make disciples of all nations." (28: 19).

Yes, there is always work in spreading God's kingdom.

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[1] Daniel J. Harrington, SJ. The Gospel of Matthew. Sacra Pagina series. Collegeville, MN.: Liturgical Press, 1991; p. 284.

25th Sunday - A (September 18, 2011)

2011-09-17T19:44:00.004-04:00

Readings

Image from http://en.wikipedia.org/wiki/File:View_from_the_Lavaux.jpg

Commentary

2011-09-10T15:43:00.003-04:00

24th Sunday - A

Matthew 18: 21-35

It's not How Often, but How Much

The Gospel passage for this Sunday follows immediately where we left off last week (It was Matthew 18: 15-20)

The reason behind Jesus' demand of forgiveness is the same, namely, for the offender's salvation, even if it is totally his/her fault, as Jesus puts it, "When your brother sins against you" (See commentary for the 23rd Sunday).

One wonders if Peter has not gotten the lesson, or whether he wants a clarification when he asks, beginning with the same phrase, "If my brother sins against me, how often must I forgive?"

Jesus first answers with a number "seventy-seven times," even though it is impossible to count such a number of times one must forgive. He then responds to Peter's request for clarification with a clarification.

"A single talent was the largest unit of money known in the (ancient) Near East, and ten thousand the largest number. Thus ten thousand talents is our 'billions of dollars.'" Therefore, "it would be impossible for any servant to have such a debt, and even more impossible to ever pay it back." [1]

The lesson, then, is not how often must we forgive, it is how much.

Thus, Jesus ends his parable asking Peter and us to "forgive your brother from your heart."

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[1] Francis J. Moloney, S.D.B., The Gospel of the Lord: Reflections of the Gospel Readings - Year A. Homebush, Australia: St. Paul Publications, 1992; p. 176.

24th Sunday - A (September 11, 2011)

2011-09-10T15:35:00.001-04:00

Readings

Image from http://www.calvarywilliamsport.com/5a96.htm

23rd Sunday - A

2011-09-03T22:43:00.002-04:00

Commentary

Matthew 18: 15-20

Why Bother?

Jesus seems to demand us a lot when "a brother sins against" me. It's the brother who sins to begin with. "It's not my fault." "He did it." Those would be our normal reactions and responses.

Why all these efforts? First, between you and him. If it doesn't work, bring more people in to talk to him. If it still does not work, then tell the church.... All along, Jesus keeps identifying the sinner as "your brother" twice.

Why bother? Why all the troubles?

To understand Jesus' reason, it is probably best to go back a few verses in this Chapter 18 of Matthew (here, the passage for this Sunday begins with verse 15).

First, Jesus teaches his disciples that children are the greatest in the kingdom of heaven. Thus, woe to anyone who causes one of such little ones to sin. "Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone hung around his neck and to be drowned in the depths of the sea." (v. 6)

Then, Jesus continues with his teaching of the importance of one's salvation. Using rather drastic images, Jesus stresses that if a part of the body causes one to sin, then it is better to lose that body part than to lose the promise of eternal life (verses 7-11).

Finally, beginning with verse 12, Jesus tells the parable of the man who is willing to leave ninety-nine sheep behind to go searching for just one lost sheep. He then comments, "it is not the will of your heavenly Father that one of these little ones be lost." (v. 14).

Immediately after that revelation of God's will for the salvation of all humanity, Jesus teaches us what to do "if your brother sins against you."

All the efforts that Jesus asks of us to reconcile with a brother who sins against us are meant to safeguard his and our salvation. God's gift of salvation is so precious that it's worth every effort to preserve it for ourselves and others.

In fact, even if the brother refuses reconciliation, he is not to be rejected. What could Jesus mean when he tells us to treat such a brother "as you would a Gentile or a tax collector?" Remember how Jesus himself treats the Gentiles and tax collectors. Does he ever reject them?

23rd Sunday - A (September 4, 2011)

2011-09-03T22:28:00.002-04:00

Readings

Image from http://www.handshake101.info

22nd Sunday - A

2011-08-27T20:48:00.004-04:00

Commentary

Matthew 16: 21-27

The Cross - Do I Get It?

In the Gospel reading of last week (Matthew 16: 13-20), Simon Peter, in the name of the other disciples, acknowledges that Jesus is "the Christ, the Son of the living God." In response, Jesus says to him, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father." Thus, Peter is the rock upon which Jesus builds the Church.

A few verses later, in the same chapter, as we hear today, the same Simon Peter misses the point. And Jesus calls him "Satan."

The difference is the cross.

In the first dialogue, Peter gets the correct answer because he only has to follow a Jesus who is the Messiah by his standard. This is the Jesus who bestows on Peter power and authority.

In the second dialogue, it is a different mode of a Messiah that Peter must follow. This is not a Messiah who conquers and destroys. This is not a Messiah who gives earthly power and authority.

This Messiah is on his way to Jerusalem to "suffer greatly from the elders, the chief priests, and the scribes, and be killed." Only then, "on the third day" he is raised.

Not only is the Messiah here different than Peter's expectation, he tells Peter to take up his cross and follow.

Can I do that? Can I handle the cross? Or better, can I follow a Messiah who carries the cross?

22nd Sunday - A (August 28, 2011)

2011-08-27T20:34:00.002-04:00

Readings

Image from http://www.madrid11.com

18th Sunday - A

2011-07-29T22:24:00.002-04:00

Commentary

Matthew 14: 13-21

Give It All

After listening to some of Jesus' parables for a couple of weeks, we now return to the narrative part of the Gospel According to Matthew.

This section begins with Jesus being rejected by the people of his own town (13: 53-58). Then the story of the death of John the Baptist follows.

Jesus knows too well what awaits him. But "his heart was moved with pity for" the crowds and he would not abandon them

The disciples must have been exhausted by the size of the crowd. It is not quite clear whether in retrieving to the deserted place, Jesus wants to take his disciples away from the danger for the time being or to give them some rest.

Nevertheless, the disciples have had enough of the crowd.

Jesus would give his beloved his own life. Therefore, he can demand his disciples, no matter how tired they are, "Give them some food yourselves."

He is asking the same of me now!

18th Sunday - A (July 31, 2011)

2011-07-29T22:18:00.002-04:00

Readings

Image from http://www.simonhoadalat.com

17th Sunday - A

2011-07-23T11:41:00.003-04:00

Commentary

Matthew 13: 44-52

By Chance of On Purpose

The verb "to find" can refer to the act of coming across something by chance or the act of looking for something with an intention.

In the two parallel parables of the treasure buried in the field and the pearl of great price, the second parable seems to suggest the use of the first meaning of "to find." The verb "to search" that Jesus uses in the second parable clearly indicates a sense of purpose.

It is true that the Kingdom of God is first and foremost a gift from God's unbounded love and generosity (think of the parable of the sower and the way he sows the seed). Nevertheless, we should not take it for granted.

The two characters in these parables operate with a clear sense of purpose, both while they are looking for the treasure or the pearl, and even more clearly so afterward. In both cases, Jesus emphasizes that the man "goes and sells all that he has" to buy what he has been searching for.

And what if we take these two characters as the figure of God? Doesn't God go out and search for each one of us with a clear sense of purpose? Doesn't God give up everything, including the only Son Jesus, for even just one lost sheep? (Matthew 18:12) And God does not stop his search until all have been found, as in Matthew 22, Jesus tells the parable of the king who sends his servants out to invite all people to his son's wedding banquet).

God for sure has a purpose in searching for me.

I did not come to know God and God's love by chance.

Do I look for God and the Kingdom of God with a sense of purpose?

17th Sunday - A (July 24, 2011)

2011-07-23T11:37:00.002-04:00

Readings

Image from http://www.simonhoadalat.com/

16th Sunday - A

2011-07-16T23:15:00.003-04:00

Commentary

Matthew 13: 24-43

It's the Small Thing

Jesus continues his teaching of the Kingdom of God through parables. The Kingdom of God, enormous as it is, began on earth with these teachings. In fact, it began with one person, Jesus Christ.

And so it continues even until today.

The tiny mustard seed can grow into an eight to twelve foot tall bush, large enough for the birds of the sky to dwell in.

A small amount of yeast is enough to leaven three measures of wheat flour, an amount up to fifty pounds of flour. With that much flour, there would be enough bread for over a hundred people [1].

It all begins small.

Yet, it matters if it is the good seed or the bad seed, the good yeast or the bad yeast.

The Kingdom of God begins with the good seed that the man sows in his field. The enemy does the same in trying to destroy it. He sows weeds.

What kind of seed do I sow? What kind of yeast do I use? Hopefully, it is the good seed of God's Kingdom, the good yeast of Christ's love.

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

[1] Daniel J. Harrington, SJ. The Gospel of Matthew, Sacra Pagina series. Collegeville, MN: Liturgical Press, 1991; p. 205.

16th Sunday - A (July 17, 2011)

2011-07-16T23:10:00.002-04:00

Readings

Image from www.qumran2.net

15th Sunday - A

2011-07-09T18:59:00.004-04:00

Commentary

Matthew 13: 1-23

What kind of soil am I?

Last Sunday, we listened to Jesus giving praise to the Father for revealing Himself to the little ones, and not the wise and learned. That passage comes at the end of chapter 11 in Matthew.

Chapter 12 finds the Pharisees debating with Jesus over his teaching. These wise and learned people have a hard time accepting Jesus' words because they accuse him of breaking their understanding of the Sabbath law. They even try to discredit Jesus and the divine power in him by saying that he uses the power of Beelzebul to drive out demons. Consequently, they fail to recognize the presence of the Reign of God in their midst.

Matthew now continues his account of Jesus in Chapter 13 with Jesus returning to teaching "the crowd."

In this context, it is rather obvious that the emphasis of today's parable is the reception of the seed of God's word. Any hearer can be a path, some rocky ground, a thorny patch of land, or rich soil.

The farmer sows the seed of God's word generously and without discrimination. A farmer who is wise and experienced, by human standard, would never just through the seed around everywhere. But that is not how God sows the seed of His word.

It is up to the soil to hear, understand, and bear fruit.

And it is the little ones trusting in God who overcome tribulation and persecution. It is the little ones, without worldly anxiety and the lures of riches, who yield the greatest harvest.

15th Sunday - A (July 10, 2011)

2011-07-09T18:45:00.002-04:00

Readings

Image from www.qumran2.net

14th Sunday - A

2011-07-02T22:02:00.003-04:00

Commentary

Matthew 11: 25-30

Who Am I?

"Who am I?" That is one of the key questions that humanity for generations have been asking. Philosophers, thinkers, humanists, religious leaders ... have tried to come up with various answers.

For the people of faith, the answer is rather obvious in this Gospel passage.

We would never have an adequate answer to that foundational question on our own. In fact, it is not just a matter of answering a question or having a philosophical debate. On our own, outside of our relationship with God, we would be nobody.

If we are willing to accept it, we are the little ones. But not just any little ones. We are the little ones chosen by the "Lord of heaven and earth"

In fact, throughout the history of salvation, God has always shown his love to the little ones. The little ones are God's favorite.

However, when Jesus came to bring God's salvation to its fulfillment, the Son of God revealed to us that we are more than God's favorite. We are God's children.

The Lord of heaven and earth is our Father. The Lord of heaven and earth has chosen us to be His favorite sons and daughters.

There, God's gracious will.

And in the love of such a loving Father we belong. There, we exist. There, the answer for the question, "Who am I?"

14th Sunday - A (July 3, 2011)

2011-07-02T21:57:00.003-04:00

Readings

Image from www.qumran2.net

Solemnity of the Most Holy Body and Blood of Christ

2011-06-24T15:20:00.003-04:00

Commentary

John 6: 51-58

"Remain In Me"

One of the key recurring themes in the Gospel According to John is to be one with God.

With the very first sentence of the Gospel, John indicates that Jesus, the Word of God, is with God. "In the beginning was the Word, and the Word was with God, and the Word was God" (1:1).

The Word of God came into the world to give those who believe in his name the "power to become children of God" (1:12). Thus, by his coming among us, the Son, who is with God, brings us into one with God.

The purpose of Jesus' earthly life is to carry out this mission. Near the end of his living among us, at the Last Supper, Jesus gave his friends these words of farewell, ""Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him." (14:23)

In this way, "I am in my Father and you are in me and I in you." (14:20)

Jesus' mission continues. While we may not see Jesus Christ with our physical eyes, the Eucharist gives to us even now, everyday of our life, this unity with the Divine, "Whoever eats my flesh and drinks my blood remains in me and I in him."

Thus, in the Eucharist, the Word of God continues to be in the flesh, our flesh, so that we are now one with God.

Solemnity of the Most Holy Body and Blood of Christ (June 26, 2011)

2011-06-24T11:57:00.003-04:00

Readings

Image from: http://www.jesus-explained.org/jesus-the-father.html

The Most Holy Trinity - A

2011-06-18T23:08:00.003-04:00

Commentary

John 3: 16-18

The Cost of God's Love

John 3: 16 is rather commonly seen and quoted. "God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life."

It would be incomplete and simplistic to take John 3:16 apart from the two preceding verses, "Just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up so that everyone who believes in him may have eternal life." [1]

Now, we have the fullness of the revelation of God's love. God's love is not cheap. God loves us to the extent of giving up his only Son on the cross so that those who believe in him might not perish but might have eternal life.

There, the cost of God's love.

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

[1] Francis J. Moloney, S.D.B., The Gospel of John, Sacra Pagina series. Collegeville, MN: Liturgical Press, 1998; p. 101.

The Most Holy Trinity - A (June 19, 2011)

2011-06-18T22:57:00.003-04:00

Readings

The Trinity by El Greco

Source: http://upload.wikimedia.org/wikipedia/commons/2/23/Trinidad_El_Greco2.jpg

Pentecost

2011-06-11T19:51:00.004-04:00

Commentary

John 20: 19-23

Fears Transformed to Power

The disciples are afraid.

It helps us appreciate the power of the presence of the Risen Christ and the gift of the Holy Spirit if we take a deeper look at the setting of the Gospel passage.

The passage begins with the time of the event, "On the evening of that first day of the week." What day is "that first day of the week"? Why does John mention it so explicitly?

John specifies that day because earlier on that first day of the week, the disciples have heard at least twice the news that Jesus has risen from the dead, just as he has told them. First, through Mary of Magdala and then through Peter and the other disciple who went to find the empty tomb with the burial cloths all folded neatly (John, Chapter 20). They must have told the other disciples upon their return. For sure, Mary did after the Risen Jesus appears to her. Verse 18 reads, "Mary of Magdala went and announced to the disciples, "I have seen the Lord," and what he told her."

Yet, the very next sentence, we find the disciples lock themselves behind closed doors out of fear.

To these fearful disciples, Jesus comes. Unlike the words of Mary, Peter, and the other disciple, Jesus' words and his presence bring them peace.

He then gives them the power and strength of the Holy Spirit

Not only are they no longer afraid, they are now sent to change people's lives and hearts [1]. They now have that power. Whose sins you forgive are forgiven them, and whose sins you retain are retained.”

We may be at times confused and even fearful.

Jesus, in his words, his Eucharist, and his Church, continues to be presence to us.

And His gift of the Holy Spirit is with us.

We need to be afraid no longer. We too are called, empowered by the gift of Jesus and the Holy Spirit to go and transform lives.

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

[1] Francis J. Moloney, S.D.B., The Gospel of John, Sacra Pagina series. Collegeville, MN: Liturgical Press, 1998; p. 533.

Pentecost (June 12, 2011)

2011-06-11T17:54:00.002-04:00

Readings

Pentecost by István Dorffmaister (1725-1797)

http://commons.wikimedia.org/wiki/File:Dorffmaister,_Istv%C3%A1n_-_Pentecost_(1782).jpg

7th Sunday of Easter - A

2011-06-04T20:41:00.002-04:00

Commentary

John 17: 1-11a

Jesus Prays for Us

For three weeks now we have been reading from John's account of the Last Supper.

In the Gospel of the 5th Sunday of Easter, Jesus tells the disciples, whom he knows well, that he is the way, the truth and the life. Only through him can they come to the Father.

Then last week, Jesus urges the same group of weak disciples, "If you love me, you will keep my commandments." To the disciples who will deny and abandon him, he then gives the example of his own love in his humble washing their feet and later, in the gift of his own life on the cross. He also promises them the help of the Advocate so that they may be able to love as he commands.

Now, he prays for the disciples.

The disciples are weak and fragile. They are sinners. They even deny and reject Jesus. Yet, in his own words, they belong to God and they are the Father's gifts to the Son. "They belonged to you, and you gave them to me." Moreover, Jesus prays to the Father, "Everything of mine is yours and everything of yours is mine."

And Jesus does not pray only for the disciples present then at the Last Supper. Later on in this same prayer, in 17:20, Jesus adds, "I pray not only for them, but also for those who will believe in me through their word." [1]

Yes, Jesus does not pray just for those disciples, he prays for me also.

I may be weak and broken. I am a sinner, like those disciples.

And Jesus prays for me because I am the Father's gift to Him.

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

[1] Francis J. Moloney, S.D.B., The Gospel of John, Sacra Pagina series. Collegeville, MN: Liturgical Press, 1998; p. 459.

7th Sunday of Easter - A (June 5, 2011)

2011-06-04T20:02:00.003-04:00

Readings

Last Supper, Philippe de Champaigne

Image from: http://www.pbase.com/bmcmorrow/image/47977372

6th Sunday of Easter - A

2011-05-27T16:46:00.002-04:00

Commentary

John 14: 15-21

An Invitation from Jesus.

Is It even Possible?

This passage of John 14: 15-21 continues the passage we heard last Sunday from John 14: 1-12. Therefore, it may be helpful to review the setting of the conversation between Jesus and the disciples here.

This conversation takes place during the Last Supper. By this time, Jesus has told the disciples that one of them would betray him, and Judas has in fact left the group. Next, Jesus predicts that Peter would deny him three times. The rest of the disciples would also abandon Jesus. (For a more detailed discussion, see last week's commentary here)

To this very people, Jesus says, "If you love me, you will keep my commandments."

Our consolation is rooted first in the fact that Jesus knows us well, just as he knew his disciples then. He knows our weaknesses, shortcomings and even our sinfulness, yet he still gives us the commandment of love.

Secondly, it is not just a commandment by words. He lives that commandment of love and thus teaches us by example. At the beginning of the Last Supper, Jesus shows his love by washing the disciples' feet. His loves reaches completion when he gives his life for his beloved on the cross.

Thirdly, Jesus gives us help to live his commandment: " I will ask the Father, and he will give you another Advocate to be with you always."

Finally, Jesus brings us into the union with the Father, who is love. "Whoever loves me will be loved by my Father, and I will love him and reveal myself to him.” It is God who loves us, and who loves in us and through us.

6th Sunday of Easter - A (May 29, 2011)

2011-05-27T16:38:00.002-04:00

Readings

Image from http://www.freejesuschristwallpapers.com

5th Sunday of Easter - A

2011-05-21T19:50:00.006-04:00

Commentary

John 14: 1-12

Who Will I Be?

Though we read this passage today in the Easter season, it may help our appreciation and understanding of Jesus' words to go back to their setting.

In John's Gospel, these words form parts of Jesus' farewell speech to the disciples during the Last Supper.

More precisely, in Chapter 13, John recounts Jesus telling the disciples that one of them would betray him. Then Judas leaves their company while "it was night" (v. 30), a "[movement] away from the light into the darkness." [1]

Then a few verses later, Jesus tells Peter, "you will deny me three times" (v. 38).

One of his own will betray him. Another denies him. And the rest will run for their lives.

To these very people, Jesus declares, "I am the way and the truth and the life. No one comes to the Father except through me."

Will I be Judas or Peter? Will I run away from Jesus?

Or will I use Philip's words and pray, "Master, show us the Father, and that will be enough for us."

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

[1] Francis J. Moloney, S.D.B., The Gospel of John, Sacra Pagina series. Collegeville, MN: Liturgical Press, 1998; p. 385.

5th Sunday of Easter - A (May 22, 2011)

2011-05-21T10:35:00.003-04:00

Readings

Last Supper by Rubens (1632)

Images from http://bibleartists.files.wordpress.com/2011/02/4c1-last-supper-rubens.jpg

4th Sunday of Easter - A

2011-05-13T13:14:00.003-04:00

Commentary

John 10: 1-10

Where does the shepherd come from?

This passage, as proclaimed in church this Sunday, is somewhat taken out of context. In the Gospel according to John, Jesus is here engaged in a discussion with the Pharisees following his healing of the man born blind. [1] (There is only a brief sentence in the passage mentioning the Pharisees as Jesus' audience, "Although Jesus used this figure of speech, the Pharisees did not realize what he was trying to tell them" (v. 6).

Jesus has healed the man on a Sabbath. As a result, after the initial amazement, the Pharisees reject any possible divine origin of the healing and of Jesus himself.

Most significant for our understanding of Jesus' words referring to himself as "the gate for the sheep" is probably the Pharisees' decision to throw the man out after he proclaimed his belief that Jesus was from God (9:34).

Now the distinction is clear between one who "enters the sheepfold through the gate" and one who "climbs over elsewhere," between the shepherd and a thief or a robber.

So, a true shepherd comes to us in Christ's name and leads us to God's pasture.

And as Christians, we are all called to share in Christ's mission of leading others to God. We can do that only through Him, in His name, and following his way.

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

[1] Francis J. Moloney, S.D.B., The Gospel of John, Sacra Pagina series. Collegeville, MN: Liturgical Press, 1998; p. 289-291.

4th Sunday of Easter - A (May 15, 2011)

2011-05-13T13:09:00.003-04:00

Readings

Image from www.qumran2.net

3rd Sunday of Easter

2011-05-06T16:08:00.005-04:00

Commentary

Luke 24: 13-35

My Idea of God

In writing his Gospel, Luke makes it very clear that Jerusalem is the place where God's glory would be revealed in the suffering, death, and resurrection of Jesus.

Luke places the Transfiguration near the end of Jesus' ministry in Galilee. There, Luke introduces the "exodus that he was going to accomplish in Jerusalem." (9:31)

Then Luke begins the second phase of Jesus' public ministry with these words, which marks the turning point in his narrative of Jesus, "When the days for his being taken up were fulfilled, he resolutely determined to journey to Jerusalem." (9:51)

The next ten chapters cover Jesus' journey to Jerusalem, during which the destination is mentioned no fewer than seven times [1].

So, it is almost impossible for the two disciples, as well as the other followers of Jesus, to forget what Jesus has told them about his passion, death and resurrection.

But, doesn't it happen to us all. In times of sorrows, sufferings, disappointments, so often we forget God's loving presence and care for us. Our eyes can be "prevented from recognizing him" because we allow those things to control us.

The two disciples do not recognize the Risen Christ because He did not meet their expectations. They confess, "We we were hoping that he would be the one to redeem Israel." And when reality does not meet their expectations, they could not believe in all those who have said otherwise.

And so, they give up and leave Jerusalem, the place where Jesus has led them so they could witness the power of God.

But God never leaves us to suffer alone, whether we recognize Him or not.

The Risen Christ continues to be with us as our companion on our journey, both directly and in our brothers and sisters. Note how the two disciples have each other both in times of sorrows before and times of jubilation after they have recognized Jesus.

The Risen Christ is present to us in the Scriptures. May our hearts burn within us when He speaks to us and opens the Scriptures to us.

And the Risen Christ is with us in His own body and blood in the Eucharist. Everyday, he takes bread, says the blessing, breaks it, and gives it to us. May our eyes be opened to recognize Him.

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

[1] Luke Timothy Johnson. The Gospel of Luke, Sacra Pagina Series. Collegeville, MN: Liturgical Press, 1991; p. 164.

3rd Sunday of Easter (May 8, 2011)

2011-05-06T15:57:00.004-04:00

Readings

Painting by Robert Zünd, at http://en.wikipedia.org/wiki/File:Z%C3%BCnd_Gang_nach_Emmaus_1877.jpg

2nd Sunday of Easter - A

2011-04-30T17:20:00.002-04:00

Commentary

John 20: 19-31

Have I Met the Risen Christ?

Today's Gospel passage begins with the disciples stay behind locked doors in fear.

However, it's already "the evening of that first day of the week." Why does the writer of this Gospel specify that day and the time of the day?

Earlier in this Chapter 20, the disciple whom Jesus loved "saw" the empty tomb and the burial cloths rolled up, "and believed" (Easter Sunday's Gospel, v. 8). Jesus then appeared to Mary of Magdala and told her to go and tell his brothers.

The disciples would probably have heard the story from Simon Peter and the disciple whom Jesus loved.

They for sure have heard Mary's witness, "I have seen the Lord" (v. 18).

Yet, they remain behind closed doors, in fear.

At times, other people's words and experience of God may not be enough.

The disciples' fear can only be dispelled by the Risen Christ himself when he enters into their lives, in the midst of their fears and confusion, and give them his peace.

Moreover, this personal encounter gives them joy.

Now, they are ready to be sent by Jesus, "Peace be with you. As the Father has sent me, so I send you."

Today, let's spend some time reflect on our own encounter with the Risen Christ.

Have I met him? Where? In what circumstances? Through whom?

2nd Sunday of Easter - A (May 1, 2011)

2011-04-30T07:23:00.003-04:00

Readings

Image from www.qumran2.net

Easter Sunday

2011-04-23T16:59:00.002-04:00

Commentary

John 20: 1-9

My Realm of Death & God's Gift of New Life

When Mary of Magdala came to the tomb, "it was still dark." The physical darkness of nature is the symbol of her spiritual darkness.

Simon Peter and the other disciple also went to the tomb.

"It is as unbelievers that the two disciples turn toward the tomb" [1] .

They all look for the Risen Christ in the place of death.

In describing the various symbols of death, the writer of the Gospel uses the passive voice to indicate the action of God (the stone "removed," the burial cloths "rolled up"). This is so different with the description of Lazarus when he was raised back to life by Jesus. First, Jesus ordered the stone removed. Then, when Lazarus came out of his tomb, he was "tied hand and foot with burial bands, and his face was wrapped in a cloth" (John 11:44) [1] .

And the disciples find the tomb empty.

The disciples had an excuse for going to the tomb because "they did not yet understand the Scripture that he had to rise from the dead" (v. 9).

How about me? Am I still looking for the Risen Christ in the realm of death?

By God's grace, while we do not have the privilege of seeing the empty tomb, we have the testimony of the Scripture, God's living Word to us.

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

[1] Francis J. Moloney, S.D.B., The Gospel of John, Sacra Pagina series. Collegeville, MN: Liturgical Press, 1998; p. 519.

[2] Ibid.; p. 518-520.

Easter Sunday - A (April 24, 2011)

2011-04-23T11:22:00.003-04:00

Readings

Rembrandt's "The Risen Christ appearing to Mary Magdalen"

Source: http://themostfamouspaintings.blogspot.com/2007/12/rembrandt-van-rijn-biography-and.html

Palm Sunday of the Lord’s Passion - A

2011-04-16T08:11:00.003-04:00

Commentary

Matthew 26:14 - 27:66

The Power of Human Words

For those of us who will participate in the celebration of the Passion of the Lord, these will be the lines we say during the Gospel:

“This man said, ‘I can destroy the temple of God and within three days rebuild it.’”

“Prophesy for us, Christ: who is it that struck you?”

In response to Pilate's question of who should be released, "Barabbas!”

“Let him be crucified!”

“His blood be upon us and upon our children.”

“Hail, King of the Jews!”

“You who would destroy the temple and rebuild it in three days, save yourself, if you are the Son of God, and come down from the cross!”

Human words, as Matthew understood it, speak loudly of their interior life and motives. These are not mere words. They have power.

Then, near the end of Matthew's Passion narratives, we finally hear some positive words from the mouth of the gentiles.

"The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, 'Truly, this was the Son of God!'”

All are human words with the power to build up or to destroy. These words can reject or profess one's faith in God's love.

Palm Sunday of the Lord’s Passion - A (April 17, 2011)

2011-04-16T08:03:00.002-04:00

Readings

Image from http://freechristimages.org/images_Christ_life/Entry_Into_Jerusalem_Pedro_Orrente_c1620.jpg

5th Sunday of Lent - A

2011-04-10T00:43:00.002-04:00

Commentary

John 11: 1-45

Am I Dead?

In the account of the raising of Lazarus, John makes sure his readers know that Lazarus is really dead.

By the time Jesus arrives at Bethany, Lazarus has been in the tomb for four days. The common Jewish belief at the time was that "at death the soul lingered in the vicinity for the body for three days." This detail emphasizes that Lazarus is "as dead as dead could be." [1]

Physically, as Martha put it, "by now there will be a stench." Lazarus is dead.

Then, when Lazarus comes out, his hands and feet "tied with burial bands, and his face was wrapped in a cloth." He was dead.

Have I ever written myself or somebody else off? Or maybe I consider a fault, a struggle in me or another person as hopeless? There is just no second chance. That is when we allow the power of death to take over.

Sometimes we even write off Jesus' victory over death. The raising of Lazarus affirms us of his power over sin and even death itself.

And he is more than willing to raise us up.

In the case of Lazarus, he did so while risking his own life. He went to Judea knowing what awaited him there. His disciples even tried to stop him, saying, “Rabbi, the Jews were just trying to stone you, and you want to go back there?” (v. 8)

In fact, by raising Lazarus back to life, Jesus brought down even more wrath from those who opposed him. "From that day on [the Sanhedrin] planned to kill him" (11: 53). In the next chapter, "the chief priests plotted to kill Lazarus too, because many of the Jews were turning away and believing in Jesus because of him" (12: 10-11). Jesus clearly knew what he was risking in raising the dead Lazarus to life.

Jesus knows what he was doing, and the price he must pay. But that was the way he will fulfill the Father's plan for our eternal life.

Why do we still sometimes allow death to keep us in the tomb?

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

[1] Diocese of Saginaw, The Little Black Book for Lent 2011; entry for Friday, April 15, 2011.

5th Sunday of Lent - A (April 10, 2011)

2011-04-07T10:46:00.002-04:00

Readings

Image from www.simonhoadalat.com

4th Sunday of Lent - A

2011-04-02T15:41:00.003-04:00

Commentary

John 9: 1-41

Intentional Blindness

The man who is given given sight by Jesus is "blind from birth" (v. 1).

Jesus' opponents, on the contrary, are all able to see.

Unfortunately, they choose blindness.

It is not a sudden decision. First, they even acknowledge that something extraordinary has happened, but "are divided over its divine origin." [1] With their hang-ups, they then move to discredit Jesus by questioning the man and his parents. In their stubbornness, they first try to question if the man was indeed born blind. Next, they attempt to prove that Jesus' action was sinful.

They become totally blind when in the end, they disassociate themselves from Jesus, considering him a sinner, and stressing that they are "disciples of Moses."

They are intentionally blind because they refuse to see any possibility of goodness in a person who is not one of them, who is different than them, and who does not do things their ways. They are "those who see" who choose to "become blind" (v. 39).

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

[1] Francis J. Moloney. The Gospel of the Lord: Reflections of the Gospel Readings - Year A. Homebush, Australia: St. Paul Publications, 1992; p. 93.

4th Sunday of Lent - A (April 3, 2011)

2011-04-02T15:32:00.002-04:00

Readings

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3rd Sunday of Lent - A

2011-03-25T19:05:00.003-04:00

Commentary
John 4: 5-42

We Have Heard for Ourselves

"Many of the Samaritans of that town began to believe in Jesus."

Their journey of faith begins with the words of witness of the woman who has met Jesus personally.

They next come to meet Jesus themselves.

Then they invite Jesus to stay with them, and they spend two days with him.

Their faith reaches its fullness when in the end they profess, "We have heard for ourselves, and we know that this is truly the savior of the world."

Here we have a manual of a faith journey. We all were introduced to Jesus through the words and stories of some witness or witnesses. Sooner or later, we must personally spend time with Jesus and listen to His words. Only then can we grow in the faith. The goal is to make the faith that we receive our own.

3rd Sunday of Lent - A (March 27, 2011)

2011-03-25T18:59:00.002-04:00

Readings

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2nd Sunday of Lent - A

2011-03-19T20:44:00.002-04:00

Commentary
Matthew 17: 1-9

We Can't Stop Here

In Matthew's Gospel, Jesus' transfiguration takes place after he has once told his disciples that "he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed, and on the third day be raised." (16: 21)

And he will repeat that two more times (later in 17: 22-23 and then 20: 17-19) [1].

Jesus knows exactly what awaits him. And he will carry out his mission to the end.

By inviting the leaders of the Twelve to witness his transfiguration, Jesus prepares them for his suffering and death.

There is the glory of his resurrection after all of that. But he must go through it all.

The disciples, on the other hand, get caught up in the excitement of the moment, and lose sight of the bigger picture. They even want "to stop God's history" from happening [2]. Let us just stay here!

We may be enjoying the passing glamour of our world or even the more noble glories of doing God's will and of God's blessings.

We can't just stay here, even if the road ahead is the way of the cross.

Our destiny is with God, not here.

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[1] Francis J. Moloney. The Gospel of the Lord: Reflections of the Gospel Readings - Year A. Homebush, Australia: St. Paul Publications, 1992; p. 88.
[2] Ibid., p. 89.

2nd Sunday of Lent - A (March 20, 2011)

2011-03-19T15:49:00.002-04:00

Readings

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1st Lent - A

2011-03-12T16:30:00.003-05:00

Commentary

Matthew 4: 1-11

Sons and Daughters of God

The temptations of Jesus take place in the desert. This detail brings to mind the temptations of Israel as they wandered in the wilderness.

The Old Testament refers to Israel as the son of God (for example, Hosea 1:11) [1].

Israel often failed when it was tested.

In contrast, not only does Jesus not fail the test, he also shows how the true Son of God lives.

The devil's challenges twice begin with "if you are the Son of God." By the third time, though the words are not repeated, the context suggests that the test has the same nature.

And each time, the Son of God responds not with "if" but why he is the Son of God.

First, the Son of God does not use his power for self-advancement or interest. Later on in the Gospel, he will use his power to make bread and feed the hungry crowd. But he would not do that to satisfy his own needs. In addition, his true need is already satisfied by "every word that comes forth from the mouth of God."

Second, the Son of God places his total trust in the Father. He would not follow the devil's manipulation of God's words [2]. He simply trust. Moreover, his words are the words of God guiding and nourishing God's people. Again, nothing is used for his own interest.

The third test is the ultimate one. To whom does the Son of God pledge his allegiance? Jesus' answer is quite clear, "Get away, Satan!" His life will reach its fullness when out of obedience to the Father's will, he gives up his own life. That is the extent of his worship of service of the Father.

There is the progression of Jesus' sonship: knowing the Father's love and care, he places his total trust in the Father. This enables him to worship and serve God alone, no matter the cost.

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[1] Daniel J. Harrington, SJ. The Gospel of Matthew, Sacra Pagina series. Collegeville, MN: Liturgical Press, 1991; p. 66.
[2] Francis J. Moloney. The Gospel of the Lord: Reflections on the Gospel Readings - Year A. Homebush, Australia: St. Paul Publications, 1992; p. 87.

1st Lent - A (March 13, 2011)

2011-03-12T10:01:00.003-05:00

Readings

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9th Sunday - A

2011-03-01T20:56:00.004-05:00

Commentary
Matthew 7: 21-27

Listen to and Act on These Words of Mine

2011-01-29T16:32:00.004-05:00

4th Sunday - A
Matthew 5: 1-12a

Who? You, Me, Everybody

In the Gospel according to Matthew, the first of Jesus' 5 major teachings runs from chapter 5 to chapter 7. The teachings from these 3 chapters make up The Sermon on the Mount.

And from the very beginning, in 5:1, Matthew makes sure to indicate who the teaching is for: "the crowds." Then, at the end of the Sermon on the Mount, Matthew brings the audience back, probably as a reminder, "When Jesus finished these words, the crowds were astonished at his teaching." (7:28) [1]

Moreover, before Matthew begins the Sermon in 5:1, he clearly points out the background of the people who make up "the crowds." In 4:24, he reports that "[Jesus'] fame spread to all of Syria," which was the Roman Province that Palestine belonged to. Thus, "great crowds from Galilee, the Decapolis, Jerusalem, and Judea, and from beyond the Jordan followed him" (4:25). These were all the areas where Palestine Jews lived during the time of Jesus. [2]

In addition, Matthew, as commonly accepted, wrote the Gospel for his community that was made up of mainly Jewish Christians (based on his use of the Jewish Scripture or Old Testament, certain Jewish expressions, historical references, etc).

The Sermon on the Mount - the way of God's Kingdom - is then for all people who are willing to listen to Jesus. It is not the law of perfection for a selected few. It is for the crowds who are called from all over to enter the Kingdom of God.

This way of God is for you, for me, and for everybody.

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[1] Daniel J. Harrington, S.J., The Gospel of Matthew, Sacra Pagina Series. Collegeville, MN: Liturgical Press, 1991; p. 78.
[2] Ibid., p. 73.

4th Sunday - A (January 30, 2011)

2011-01-29T16:17:00.002-05:00

Readings

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