2ND SUNDAY OF LENT: A WHOLE NEW WORLD

On top of Sierra Mountain range, Gagayan, 2014

Every day we deal with a lot of stress, difficulties, anxieties and struggles. Because of the too much weight of the burdens in life, many times we become depressed and want to give up. During these down moments, what gives us hope? What gives us peace? What gives us strenght? Perhaps it is our dreams, aspirations, the vision that someday all these gloom will be overturned and a whole new world will dawn upon us. This glimpse of a new life and new world is what gives us strenght and hope to continue and not to give up.

An example of these inspiring moments is when we are on top of a mountain. I’ve always felt a certain spiritual even mystical aura when I am on top of a mountain. Suddenly, all my worries and fears disappear. It feels I’m so close to heaven and to God. I experience a reconnection and harmony with nature. The view from the top gives me a bird’s eye view of everything. The mountain gives me a new perspective. It refreshes me and inspire me to imagine a new world and new life. It gives peace and serenity to my mind and soul. It makes me new again.

This is the experience that Jesus led Peter James and John to in the gospel today. The gospel for today’s second Sunday of Lent (years A and B) always tells the story of the transfiguration of Jesus on the mountain. In today’s gospel from Matthew, we read

Jesus took Peter, James, and John his brother,
and led them up a high mountain by themselves.
And he was transfigured before them;
his face shone like the sun
and his clothes became white as light.
And behold, Moses and Elijah appeared to them,
conversing with him.

Transfiguration Icon

The Greek word used for transfiguration is metamorphoo—this is the root of the English word, metamorphosis. We use the word metamorphosis more popularly today for the transformation of caterpillar to butterfly, likewise in the transformation of a maggot into an adult fly and the changing of a tadpole into a frog. These are some of the amazing wonders of nature that we can ever witness in our entire lives. It’s almost like a change from one creature to a totally different creature. Who would have imagine that a beautiful butterfly would come out of an ugly caterpillar? Indeed, metamorphosis is a reminder and a symbol from nature that something good can come out even from the messiest and ugliest reality of our lives. Change, even radical change is possible as nature have shown us.

This gives us the greatest hope and joy in anticipation of the transformation that will become of us and of God’s creation in the fullness of time. Jesus’ transfiguration was a foretaste of the metamorphosis that is to become of us at the end of time. This also happens to us everyday. We often have glimpses of glory: in a remarkable sunset, in the shining face of a delighted child, in the radiant joy of new parents. Like the transfiguration, these glimpses of glory encourage and strengthen us to continue the journey of life toward eternal glory.

The divine metamorphosis that occurred to the three disciples on the mountain top during the Transfiguration of the Lord will also happen to us and we will become “God-viewers.” Like them and all the Saints of the ages, God’s light will metamorphose our whole body and soul. We will achieve what is called Theosis (Deification) and shine as luminaries radiating the light of the knowledge of God. We will become partakers of the Divine Grace and communicants of God.

This is also true for our world, Jesus’ resurrection is a symbol of hope for the change that will happen in the world from injustice into integrity, from hatred into kindness and from violence into peace. This gives the utmost hope especially to those who have long been suffering and desperate. But as Jesus showed us, the only way to transfiguration and transformation is through suffering and ultimately dying to ourselves.  Change can only happen at the cost of ourselves.

This new vision that God will fulfill for us is articulated in the first reading today. In the first reading, from the book of Genesis, God promised to Abraham that God will transform God’s chosen people–Israel. God will bestow an abundant posterity and land to Israel. God sealed his promise through a covenant which God established with Abraham:

“I will make of you a great nation,
and I will bless you;
I will make your name great,
so that you will be a blessing.
I will bless those who bless you
and curse those who curse you.
All the communities of the earth
shall find blessing in you.”

All these musings call for a reorientation of Lent. Australian Redemptorist Fr. Kevin O’Shea suggests that we take a reverse journey during Lent. We begin in the end—the resurrection:

Suppose we could … do Lent backwards. Suppose, instead of Ash Wednesday, we started with Easter Sunday. Suppose we then thought what we would have liked to have done to make ourselves ready for our share in Jesus’ resurrection. It would be like a reverse Easter vigil, not for one night, but for 40 nights. Backwards.[1]

Lent begins with the profound belief that we are a redeemed people through the resurrection. This victorious reality is what we received from our baptism. Baptism endows our profound identity as a redeemed people through the resurrection of Jesus. That is why from the earliest history of the church, the church has set aside the whole 40 days of Lent as the preparation and training period of candidates for baptism, called catechumens. The catechumens are solemnly baptized at the end of the Lenten season on Easter Vigil. This worthy practice was revived by the church in recent years through the Rite of Christian Initiation of Adults (RCIA) program. Thus, in Lent, we re-evaluate our lives in the light of our baptismal promises and identity. Lent is an academy where once again we relearn the meaning and implications and appreciate the wonder of baptism.

Whilst rituals, penitence, fasting, prayer and almsgiving are important, they are not the primary goal of Lent. As we go through Lent each year, oftentimes, our focus is on the external rituals and acts of penitence.  In so doing, Lent becomes about us—our efforts, discipline, sacrifices and goals no longer about the victory of Jesus. When this happen the whole Lenten discipline becomes superficial, merely obligations that we have to go through but does not bring forth true change. Thus, come Easter, after all the observances in Lent, we become what we call in Tagalog, BSDU: balik sa dating ugali (back to old ways).

By returning to our victorious baptismal identity, Lent becomes a time for examining our participation in the resurrection of Jesus. Lent is pondering what “rising from the dead” means. The resurrection of Jesus gives us hope, that despite all our frailties and failures, our wickedness and weaknesses, God’s grace will redeem us over and over again. There is no human being, however evil or sinful, that is beyond redemption by Jesus’ resurrection. As nature have shown us, change, even radical change, is possible. This too gives us hope in a transformed world, that in the midst of too much suffering in the world around us and the seeming prevalence of evil in our world, goodness will triumph, Jesus will triumph, and we will reach our fullness and life’s fullness in God’s grace.

 

 

 


 

[1] Kevin O’ Shea, “Ash Wednesday,” cssr.org. Accessed 22/02/2018 at https://www.cssr.org.au/writings/dsp-default.cfm?loadref=2765

32ND SUNDAY IN ORDINARY TIME: IMAGINE THERE’S HEAVEN

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Photo by Mathew Thomas from Pexels

The opening lines to one of the most popular songs of John Lennon, Imagine, says, “Imagine there’s no heaven.”

Lennon invites us to imagine a world without a heaven or hell wherein he suggests that we make the best world we can here and now, since this is all this is or will be.

Indeed, many people in the ordinariness and busyness of everyday living, rarely think about either the end times or the existence of another world beyond death. For many, this is the only world and everything about life ends in the grave.

We Christians, however, imagine there is heaven which is a radically different world from which we live in. God will rise us all from the dead at the end of times to live in heaven. This is most profoundly the basis of our Christian hope and what gives purpose to our lives here on earth.

All categories and standards of this world will not apply in heaven as only God’s standards and values will apply in heaven. In the Gospel of today’s 32nd Sunday in ordinary time, Jesus describes the radical difference between life in this world and in heaven:

The children of this age marry and remarry;
but those who are deemed worthy to attain to the coming age
and to the resurrection of the dead
neither marry nor are given in marriage.
They can no longer die,
for they are like angels;
and they are the children of God
because they are the ones who will rise.

Jesus is saying that heaven is not a prolongation of our present earthly life but an entirely new mode of existence, in which marriage and giving in marriage are unknown. Since in the new life there is no more death, there is no need for provision to perpetuate the human race.

In a profound way, Jesus invites the people of his time and all people of all times to imagine heaven which is the world that God has prepared and destined each one of us. It is a world where we shall all live again after death, in fact, there will no longer death, for we shall have eternal life. This is what we proclaim in our creed every Sunday:

I believe in …
the resurrection of the body,
and the life everlasting. Amen.

We recite these words every Sunday but do we truly understand what these words mean?

I must confess that I don’t exactly and fully understand what these words mean. But Jesus’ call here is not so much to understand heaven and eternal life exactly and fully but more to hope and imagine. Jesus calls us to trust, hope and imagine a whole new world where all creation will be reunited with God. This calling is expressed beautifully in the penultimate chapter of the last book of the Bible, the book of revelation, chapter 21:

“Look! God’s dwelling place is now among the people,
and he will dwell with them.
They will be his people, and God himself will be with them and be their God.
‘He will wipe every tear from their eyes.
There will be no more death’ or mourning or crying or pain,
for the old order of things has passed away.”

Despite all the pains and suffering, despite all the sadness and despair, despite all the wars and conflicts, despite all the evils in our world today, God invites us to imagine and hope of a place and time where and when there will be true peace, joy and prosperity for all forever.

Heaven is God’s pure gift; it will only come through the power and grace of God. Thus, heaven cannot come through our human efforts and abilities. Despite all the advances in science and technology, we cannot bring about heaven. We can, however, prepare ourselves to live in heaven by our life, our behaviours, our actions and attitudes here on earth. We can also prepare the world for the ultimate arrival of heaven by making the world a better place to reflect the values in heaven. As the song goes, “to make a little heaven down here”.

In other words, our readings today, calls us to re-imagine our lives with heaven on our minds. Imagine our lives that there is heaven. This calls for radical changes in our outlook, attitude and lifestyle. We cannot bring wealth, power and fame in heaven. We can, however, bring love, peace, gratitude, humility and joy in heaven. This also implies that we need to change our mindset that we are just pilgrims on earth, we are not permanent residents here on earth, we are just passing through. All of our lives is a preparation for eternal life.

 

Death Gives Meaning to Our Lives: Celebrating All Saints and All Souls Day

grave

November begins with the twin feast days of All Saints and All Souls. We pay tribute to the lives of the many saints in heaven and we remember our dearly departed loved ones.  By contemplating about death and the saints we can learn more about the true meaning and purpose of our lives.

While many of us head to the cemetery all day and all night on November 1 – 2 to celebrate and commemorate our departed loved ones beside their graves, there is a very real feeling within us that we actually fear and abhor death.  Every year, as we approach these dates, many horror movies are being shown on TV’s and cinemas–about ghosts of dead people, or dead people coming out of their graves, and other gory images of the dead. The fear and bastardization of death is also very much promoted in the celebration of halloween which has become more and more popular in the country, thanks to Western media and commercial establishments cashing in on lucrative halloween products. The commercial appropriation and secular co-optation of halloween from its original Christian meaning portrays children wearing costumes of vampires, monsters, ghosts, skeletons, witches, and devils playing trick or treat.  Halloween, also known as Allhalloween, All Hallows’ Eve, or All Saints’ Eve is originally dedicated to remembering the dead, including saints (hallows),  martyrs, and all the faithful departed.

Perhaps the most innate reason why we fear death is because it confronts us about our own mortality.  We abhor the idea that our life will end tomorrow, next week, next year or several years from now especially if we are at the height of our career, if we are enjoying the success of our endeavors or if we have plenty of dreams yet unfulfilled.  We hate the thought that our once beautiful bodies will someday turn to dust.

With the vast technology and advances in science, life has immensely improved on earth.  Because of this, many see life here on earth as the ultimate and only reality.  Compared to previous generations, there are lesser people today who believe in eternity.  With death life has ended, nothing more.

mass-grave

On the other hand, death confronts us with the question of  what lies beyond death.  There is somehow the conviction from the deepest core of our being, that death is not the end.  The closest thing we may have experienced this is at the death of our loved ones.  We refuse to believe that when our loved ones die, they are gone forever.  We continue to feel their presence even in spirit or whatever, albeit constantly close to us and continue to hope that someday we will be reunited once again.

This is precisely the meaning of this twin celebration of All Saints Day and All Souls Day.  Through these celebrations, we bravely proclaim that our life is eternal and “with death life is not ended only changed” (Preface to the Mass for the dead).   Death is the passing over to immortality.  As St. Francis said:  “It is in dying that we are born to eternal life.”

Death is not the end but the bridge to eternity.  This carries plenty of practical implications on how we ought to live our lives here and now.  Our Lord Jesus Christ has constantly reminded us about these especially in the Gospel readings for this month: We need to be wise, we need to plan ahead, we need to be ready, prepared, vigilant always.  In other words we need to make the most out of our lives at all times by doing a good turn daily in loving service of God and neighbor. We need to live everyday as if it is the last day of our life. As the song goes:

Minsan lamang ako daraan sa daigdig na ito (Only once will I pass through this world).
Kaya anuman ang mabuting maa’ring gawin ko ngayon (So whatever good I can do now) .
O anumang kabutihan ang maari kong ipadama? (O whatever kindness I may express).
Itulot ninyong magawa ko ngayon ang mga bagay na ‘to (Allow me to do these now).

As we battle through life making the most out of the gifts that God has given us, our faithful departed is constantly on our side.  This is what the belief of the Church as a communion of saints tells us. By this, we mean that the saints in heaven, the faithful departed in purgatory and we Christians still living on earth form the Church. All are saints because as followers of Jesus Christ, we are called to be holy, to be saints. We are a communion because in the Church, there is unity and sharing. By our unity, we stand in loving relationship with the saints in heaven, the faithful departed in purgatory and those still here on earth. Because of this unity among Christ’s followers, there is sharing of goods and graces. The saints in heaven pray for those in purgatory and those on earth. And we who are on earth ask the intercession of the saints in heaven and also pray for the faithful departed in purgatory.

Mary, Our Mother of Perpetual Help, continue to bring us to your Son Jesus who is our constant guide and our hope in our journey towards eternal life!

ASCENSION SUNDAY: THE LIMITLESS HORIZON OF CHRISTIAN LIFE

looking at the sky

We celebrate today the Ascension of the Lord Sunday. Luke describes the moment of the Lord’s ascension in today’s 1st reading from the Acts of the Apostles where Jesus “was lifted up, and a cloud took him from their sight.”

The ascension is one of the most misinterpreted and underrated events in Jesus life and belief of our faith. The ascension has often been portrayed in a somewhat mythological way as a gravity-defying form of levitation or the retreat of Jesus from this world to a place up, up and away.

It is significant that Jesus rested in the cloud in the Ascension. In the bible a cloud often depicts the abiding presence of God amongst the people. In the Old Testament, the pillar of cloud was the glory-cloud which indicated God’s presence leading the ransomed people of Israel out of Egypt through the wilderness (Exodus 13:22; 33:9, 10). This pillar preceded the people as they marched, resting on the ark (Exodus 13:21; 40:36). By night it became a pillar of fire (Numbers 9:17-23). By resting on the cloud as Jesus ascended, signifies not Jesus’ departure but his constant accompaniment of his disciples and the community gathered in his name—the church—as they face the challenges and troubles of this world. As Australian Redemptorist Fr. Anthony Kelly, CSsR states,

The ascended Jesus has not disappeared or been dissolved in a celestial ether, but is ever present to the faith of the church in the here-and-now of the community’s life. The ending of his particular kind of terrestrial presence has yielded to a new kind of universal presence, reaching to all places, times, and peoples. (1)

Belief in Christ’s ascension opens for us the experience of faith and the life of the Church as limitless. Kelly adds that the ascension reminds us that the mission of evangelization is unconfined, always moving beyond, upward, outward, in the vitality of the risen Christ who already occupies every dimension of time and space. Properly understood, the ascension is a fundamental aspect of the catholicity of faith and enables us to breathe more deeply in the experience of “the boundless riches of Christ.” As Franciscan Fr. Richard Rohr said, we are already in the presence of God, what is absent is awareness.

Jesus’ ascension is not a departure from his disciples and for all the disciples which forms the church in every generation. Jesus’ ascension was an expression of a new relationship with him, the risen One, that transcends physical barriers. Now, instead of accompanying us here on earth in his ministry, we are “clothed with power from on high” to be his presence and continue his mission.  Jesus empowered us to be “witnesses of these things,” the wonderful things that Jesus did and said about the boundless blessings of God’s kingdom.

 


 

(1) Anthony Kelly, Upward: Faith, Church, and the Ascension of Christ (Collegeville, MN: Liturgical Press, 2014), 2.

6TH SUNDAY OF EASTER: THE HOLY SPIRIT, GIFT OF THE RISEN CHRIST

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Photo by Jon Tyson on Unsplash

One of the hardest yet rewarding experiences in our lives is having to say goodbye to somebody we love or bidding farewell to a beautiful experience we have become used to. We experience this in the departure of somebody we deeply love whether he/she is going away for a long time or for good. We experience this on our first day at school when we need to say goodbye to the experience of merely playing and staying at home with our folks. We experience this after graduation in High School, when we have to separate ways with our classmates. We experience this when somebody very close to our heart is dying and trying to console and letting him/her go.

Painful as they may be, yet these experiences has helped us to grow and become stronger. Much as we wanted to spend longer time with our loved ones, it just couldn’t be. So we try our best to become the best persons that we are, thinking that they whom we love are not gone and are not separated from us but always with us. Their abiding presence has become an inspiration, advocate, comfort, consolation and help.

In today’s gospel of the 6th Sunday of Easter, Jesus was bidding goodbye to his disciples. Imagine the emotional turmoil inside the disciples; in a short while they will no longer see the face of their master. Perhaps the disciples were asking: What are we going to do without Jesus? Who’s gonna guide us now? Can we continue the mission of Jesus all alone by ourselves?

In this state of emotional distress, Jesus assured them that they are not alone; he will not abandon them and that he will always be with them. How can this be? He and his Father will send them the Holy Spirit.

We remember that in John’s Gospel, the risen Christ conveys the gift of the Spirit to his disciples on Easter Sunday evening. The Spirit is, as in Paul’s letters, the gift of the risen Christ. In the gift of the Spirit, the risen Christ and the Father come and make their home with the disciples. The Spirit will be the continued presence of Jesus on earth after Jesus’ departure to heaven (Jn 14:12, 16). Jesus said,

The Advocate, the Holy Spirit,
whom the Father will send in my name,
will teach you everything
and remind you of all that I told you.

When the disciples receive and allow the Holy Spirit to make home into their lives, the Spirit will not convey new revelations, but will unfold in ever new understanding, interpretation, and application the once-for-all revelation of Jesus Christ. The Spirit’s work will more than reminisce the exact words of Jesus; it will be a living representation of all that Jesus had spoken to his disciples, a creative remembrance of the gospel.

This ongoing work of the Spirit will give the disciples peace and takes away their fear, because the Spirit is always there as their helper who stands by them especially during the challenging times of persecution and martyrdom.

Peace I leave with you; my peace I give to you.
Not as the world gives do I give it to you.
Do not let your hearts be troubled or afraid.

The First Reading shows us an example of the fulfillment of Jesus’ promise of the presence of the Holy Spirit as an Advocate who will teach and remind the community after his departure. This passage is sometimes called the “Council of Jerusalem,” the first council of the church which dealt with the first major crisis of the early Church. In this passage we see how the early church was led by the Holy Spirit in decision-making.

Luke reports that some Judean people came to the Christians at Antioch to tell them that the gentile converts could not be saved unless they were circumcised. The Judaeans were worried that the traditional practices were being altered by the church at Antioch, and they were exercising themselves in behalf of the tradition.

The elders of the church acknowledge that they face a problem for which no extant policy offers a clear solution; so they decided to deal with this as a community by calling a meeting of the leadership (“apostles and presbyters”). They carefully looked back into their experience. Peter rehearses his experience of being drawn into the Gentile mission through the remarkable conversion of Cornelius and his household. Then Paul and Barnabas describe “the signs and wonders God had worked among the Gentiles through them” (Acts 15:12).

The assembly then interprets their experience of God working through them by looking to the longer experience of the community embodied in its Scriptures. This is exemplified by James’ citing a passage from the prophet Amos (Amos 9:11-12; the Greek version), which implies two stages in God’s plan for Israel: (1) the restoration of the people of Israel (“rebuild the fallen hut of David”) and (2) the ingathering of the Gentiles (“so that the rest of humanity may seek out the Lord, even all the Gentiles”).

The conclusion that the Jerusalem council reached was that the mission to the Gentiles is the will of God, and that they ought to do all in their power to cooperate with this divine initiative. The apostles rebuke the Judaeans by telling them what the decision of the Holy Spirit is: circumcision is not required for salvation. The decision about what is required for salvation is the Lord’s.  Thus, the Judaeans were actually opposed to the mind of the Lord. Likewise, they decided on a policy that both honors the tradition and adjusts to changing circumstances; they asked of Gentile converts only that they keep the minimal “rules for resident aliens” indicated in Leviticus (regarding marriages to relatives, food associated with idolatry, and improper slaughtering).

Finally, they boldly spoke of this very human process (reflection on experience and interpretation in the light of tradition) as “the decision of the Holy Spirit and of us.”

Through this experience, we saw how the Spirit of God was at work through the very human processes of decision-making in our Church. This experience taught the church  to take seriously both our present experience and tradition. Our hierarchies, traditions, teachings, and laws all help us remember. The traditions and structures of the church, however, should not lead us to close our eyes to the working of the Spirit in the world and the situation especially of the poor and the needy today. We need to continue to be obedient to the Holy Spirit by not remaining close-in within ourselves. As Pope Francis told catechists gathered in Rome in 2013,

What I want to say now, I have already said many times before, but it comes from my heart … When we Christians are closed in our group, in our movement, in our parish, in our own environment, we remain closed and what happens to us is what happens to whatever remains closed: when a room is closed the odor of humidity gathers. … A Christian … remains closed and becomes ill.

Pope Francis, International Congress on Catechesis, Vatican City, September 28, 2013

Jesus calls us today, to say yes to the Spirit, to go wherever the Spirit blows. By this, we will know that Jesus is with us, just as a sheep know the voice of their shepherd. In knowing Jesus, we will know the presence of the Father.

The risen Christ has not abandoned us, his disciples, the church at all times. The Holy Spirit, the bond of the love of the Father and the Son, continues to lead and guide all peoples and the church towards the final fulfillment of God’s kingdom.

 

5TH SUNDAY OF EASTER: THE NEWNESS OF JESUS’ RESURRECTION

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Photo by Cerqueira on Unsplash

The resurrection of Jesus brought about a profound sense of newness. It inaugurated new ways, new lifestyles, new vision, new values and attitudes. At the same time, the resurrection of Jesus, entailed a different path, a different lifestyle, a different community, a different religion from the one that people have become used to. In fact, the resurrection of Jesus is the very reason for the birth of Christianity. If not for the resurrection, Christianity would not have been born as a new religion separate from Judaism.

In the first reading of today’s 5th Sunday of Easter, from the book of Acts, Paul and Barnabas returned to Antioch after they proclaimed the good news to many cities and made a considerable number of disciples. When they came home to the community of Antioch in Syria, they were “commended to the grace of God for the work they had now accomplished.”

Tradition holds that the first gentile (non-Jews) church was founded in Antioch (Acts 11:20-21). It was from Antioch that St. Paul started on his missionary journeys. More significantly, it is in Antioch that the disciples of Jesus Christ were first called Christians (Acts 11:19-26).

Why were they called Christians? They were called Christians because they were different. At the same time, they lived their faith in a new way. Unlike the traditional Jews who were mainly legalistic and exclusive, the disciples of Jesus Christ embraced and welcome everyone, Jews and gentiles alike, not just the rich but most especially the poor and ordinary people. They proclaimed not only in word but much more in deed, practising what they preach and living as communities which became models of communion and fellowship.

The second reading, from the book of Revelation, proclaims the radical newness of the world that God will established at the end of times. This is the fulfillment of the new world which is contained in the promise of the resurrection of Jesus. “See, I make all things new,” says the One who sat on the throne. The second reading is about a vision of a new earth, a new Jerusalem, in which “there shall be no more death or mourning, crying out or pain, for the former world has passed away.”

The new Jerusalem will be made up of people who love one another. People will not watch in this holy city as their brothers and sisters languish in poverty and hunger, nor will they attack each other in various forms of inhumane treatment, torture, and war. This whole new world – “a new heaven and a new earth,” “new Jerusalem,” – is the ultimate fruit of living the resurrection of Jesus.

The Gospel reading from John’s account of the Last Supper represents the heart of what is going on in the Christian mission flowing from Easter. Jesus gave the disciples a new commandment: “As I have loved you, so you also should love one another.” Jesus’ love for them and their imitation of Jesus’ love for each other will be the deepest form of evangelization: “This is how all will know that you are my disciples, if you have love for one another” (Jn 13:34).

The “newness” of this command is difficult to specify. The command to love is found everywhere in the Bible, not just in the New Testament but Old Testament as well. In his farewell address to Esau and Jacob, for example, Isaac commanded: “Be loving of your brothers as a man loves himself, with each man seeking for his brother what is good for him . . . loving each other as themselves” (The Book of Jubilees 36:4-5). Similar sentiments are also found in the New Testament (1 Th 4:9; Rm 13:9; Gal 5:14; Mk 12:31).

What is evident in all these passages, however, is that love is extended only to other members of the inner circle, the community, and not to those outside. Whereas, God’s love that Jesus commanded to the disciples to imitate is spontaneous, unmotivated, directed to sinners and others unworthy of love. Israel experienced this love of old (Dt 7:6-8). In Jesus’ death and resurrection, God’s love is known in a totally new dimension.

Jesus’ new commandment to love calls us to love to the extent and in the manner Jesus loved us. Our love is to be the self-sacrificing love of Jesus. It is a love that embraces all, those who are different from us, even our enemies. It is this kind of love which brings Jesus glory. It is this kind of love which brings God glory. It is this kind of love which enables us to share in that same glory.

As Jesus commanded his disciples, he commands us now, “Just as I have loved you, you also should love one another.”

How do we measure up to Jesus’ commandment today?

Why did Jesus ask Peter “Do you love me?” three times? — Aleteia — Catholic Spirituality, Lifestyle, World News, and Culture

While some authors have answered this question from a strictly spiritual point of view, the original Greek text of the Gospel provides further insights.

via Why did Jesus ask Peter “Do you love me?” three times? — Aleteia — Catholic Spirituality, Lifestyle, World News, and Culture

3RD SUNDAY OF EASTER: LIVING THE RESURRECTION – TENDING GOD’S SHEEP

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Do you love me?

The resurrection of Jesus is also about our own resurrection, when we rise up from our weaknesses, failures and sinfulness to embrace a new and victorious life. This is not much truer than in the case of Jesus’ apostles. From weak, fearful and insecure, the resurrection propelled the apostles to become bold, daring and zealous in proclaiming the good news of Jesus.

In the first reading, from the Acts of the Apostles, Peter and John are arrested, hauled before the Sanhedrin, and ordered to cease preaching in the name of Jesus. The “Sanhedrin” said to Peter and the apostles, “We gave you strict orders, did we not, to stop teaching in that name”?  In response to this expression of the highest authority in their Jewish lives, they assert boldly, “We must obey God rather than men.” Ever faithful to Jesus’ command to follow him, they even rejoiced that they were able to “suffer dishonor for the sake of the name.” This is a tremendous gesture of defiance that has become an inspiration for the Church especially during the times of persecution.

The resurrection of Jesus provided the greatest opportunity for the apostles to abandon their immature ways and atone for the betrayal they committed to Jesus. This is most especially prominent in Peter’s life.

In the Gospel, the last of the resurrection appearance of Jesus in the gospels, Jesus appears to the disciples while they were catching fish–their old livelihood.  The Gospel scene hints at two failures: the fishermen coming back with no fish and Peter’s denial of Jesus before his death. Yet these failures became occasions for Jesus’ gift of abundance: a large catch of fish, a fuller love that would “glorify God.” Indeed, faithful discipleship is not measured by absence of failure, but by openness to casting one’s lot on Jesus’ commands, a recognition of God’s abundant gifts, and willingness to grow into new life.

John’s Gospel has two charcoal fire scenes. The first, in chapter 18, warms Peter in Caiaphas’ courtyard when, as predicted, he denies his master three times. Today’s Gospel presents the other charcoal fire, near which Jesus invites the denier to atone for his cowardice by confessing his love three times. Peter’s profession of love for Jesus three times is Peter’s atonement for his triple denial of Jesus. Love heals his sins and reunites him to Jesus.

Jesus, however, asks Peter to demonstrate his love for him by service to his people: “Feed my sheep, my lambs.” From love comes deeds, namely feeding and tending Jesus’ lambs and sheep. Loving Jesus is not just a personal relationship with Jesus but essentially overflows into loving and serving others–God’s flock. The lambs and sheep belong to Jesus, not Peter.

Jesus then predicts that Peter’s service will take him where he does not want to go. Peter truly became the kind of man exactly what Jesus envisioned him to be. Love transformed Peter to become the rock of the early church, a fearless proclaimer of the good news and glorifier of God up to his death.

A final paragraph of the gospel contains a prediction of Peter’s martyrdom. This is the earliest reference to that event and its only mention in the New Testament.

Jesus asks us today, like when he asked Peter: “Do you Love me?” Despite our sinfulness, like Peter, may we take the risk to say, “Lord, you know that I love you.” But not just in words but more importantly in action, let us prove our love for Jesus by helping to feed God’s lambs.

 

2ND SUNDAY OF EASTER: THE COMMUNITY OF RESURRECTION

community_procession

The second Sunday of Easter is called by many names. First, it is called the Octave Day of Easter since it is the eight day after Easter. It is also called Thomas Sunday because of the story of Thomas in the gospel today. It also called Quasimodo Sunday and Quasimodogeniti.[1] On 30 April 2000, it was also designated as Divine Mercy Sunday by Pope John Paul II.

Eight days have passed since Easter and we have 40 more days to go to celebrate and ponder on the meaning of Jesus’ and our resurrection. Are we living as a community of the resurrection?

The readings for today’s second Sunday of Easter reflect on the qualities of a living community of the resurrection. Our readings today give a lot of clues.

First clue: The Community as Signs and Wonders of God

In the first reading we hear about how the early Christian communities witnessed the resurrection. Let’s hear it directly from Luke in his book the Acts of the Apostles

Many signs and wonders were done among the people
at the hands of the apostles.
They were all together in Solomon’s portico.
None of the others dared to join them, but the people esteemed them.
Yet more than ever, believers in the Lord,
great numbers of men and women, were added to them.

The early church after the resurrection of Jesus performed many signs and wonders through the leadership of the apostles. The apostles continued the divinely empowered ministry of Jesus (soon to be illustrated by the healing of the lame man through Peter and John [Acts 3ff]).

Because of this, new converts were “added.” It was God who added them; it was not the Church that added new members. The new converts did not become members on their own, but God brought them into the redeemed community.

Second Clue: Living the Resurrection not as Individuals but as a Community 

It is always heartwarming to hear that Jesus died and resurrected for me. But Jesus died and resurrected not for you and me alone or exclusively for you and me. Through Jesus’ death and resurrection we are redeemed not as private individuals but as an individuals interconnected with one another, in other words, as a community.

The apostles after the resurrection, did not go on their own but gathered and lived together as a community. After the resurrection, they were able to regain their strength because they came out of isolation and regroup. Although each of them had their own mission territory to go to, they never saw their mission as individual mission but the mission of the whole body of Christ.

Our faith, the Judeo-Christian faith has always been a community affair. At the Exodus from Egypt it was not an individual, nor a group of individuals, but a community, a people, which was delivered from slavery and led to the promised land. The Old Testament is not primarily concerned with the relationships between YHWH and individual Israelites, but with the relationship between YHWH and Israel. The very work ekklesia which the New Testament uses for ‘church’ comes from the Greek Old Testament where it is used to describe the whole ‘assembly’ of Israel.

Third Clue: A community forgiven and redeemed by Jesus also forgives and redeem others in Jesus’ name.

After the resurrection of Jesus, the disciples were still living in fear and despair. In the evening of Easter, the disciples were huddled in the cenacle afraid to go out because they are terrified of the Jews (John 20:19). The disciples were perhaps thinking that, if they had done this to our beloved master, how much more to us, his ordinary disciples.

“On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews…

Then suddenly,

Jesus came and stood in their midst and said to them,
‘Peace be with you’ ” (Jn 20:19).

The first words of the risen Jesus was “Shalom”–peace! The disciples betrayed, abandoned, and denied Jesus during the time that he needed them most—in his hour of passion, suffering and death.  Despite their cowardice and disloyalty, Jesus unconditionally forgave them. He does not complain or demand an apology. He simply offers peace, no vengeance and holding of grudges. What an act of unconditional forgiveness and unwavering friendship!

The risen Jesus passed through the walls and doors of the locked cenacle. This shows that Jesus’ love and forgiveness will traverse any walls of apathy, betrayal and fear. The resurrection will triumph over any hatred and animosity.

This is the reason why St. John Paul II declared this Sunday, Divine Mercy Sunday.  God’s mercy is infinitely rich and no amount of human transgressions and obstinacy can stop it from being given to all humanity and God’s creation. The responsorial psalm of today’s liturgy proclaims this theme of mercy. In Psalm 118 we sing, “His mercy endures forever.”

As Jesus has forgiven the disciples, he empowered his disciples to pass on the gift of peace to others. The community of resurrection must be a community of healing and forgiveness. He said to them,

Whose sins you forgive are forgiven them,
and whose sins you retain are retained.”

Fourth Clue: Faith amidst Doubt

This Sunday is unfortunately remembered as the the story of doubting Thomas. This is in reference to the Apostle Thomas, who refused to believe that the resurrected Jesus had appeared to the ten other apostles, until he could see and feel the wounds received by Jesus on the cross.

While Thomas expressed doubt, when confronted with the resurrected Jesus, he was one of the apostles who proclaimed the strongest expression of faith with his statement “My Lord and my God” (John 20: 28). He was also one of the apostles who travelled the most in proclaiming the gospel. Tradition maintains that he founded churches in Mesopotamia, Ethiopia and even in India. Tradition also maintained that he died a martyred death there. Perhaps, the doubt of Thomas has made him a stronger and more passionate apostle.

Jesus’ response to Thomas’ declaration of faith was a recognition of the faith of the thousands of generation after the apostles who have come to believe despite not seeing Jesus.

Blessed are those who have not seen and have believed.’ (Jn 20:29)

We have not seen with our eyes the resurrection of Jesus but we are blessed because we all have believe!  Walking by faith and not by sight is an important mark of the community of the Risen One. This does not mean, however, that we have not experienced doubt in our faith. It rather means that despite our doubts and lack of faith, we continue to follow the Risen Lord and live the new life that he has bestowed upon us.

The heightening of doubt pretty much reflects today’s ethos. There is proliferation of fake news which make us skeptical about the truth across all topics – culture, politics, science and religion. We live in a time of skepticism and doubt that like the apostles of the the early church, believing entails sacrifice of time, talent and even of our very life.  The community of the Risen Lord continue to uphold God’s love, life and goodness despite all the doubt and despair in the world today.

Fifth Clue: A Community Transformed and Sent

The risen Lord having forgiven his disciples, empowered them to spread God’s mercy to others and immediately sent them.

As the Father has sent me, so I send you.”

The resurrection of Jesus transformed the disciples from a bunch of cowards to a band of brave men who preached the Gospel all over the Mediterranean and confidently faced death, some by crucifixion also. Peter, Paul and most of the Apostles suffered the same fate as Jesus. They were persecuted and martyred because they were continuing what Jesus had started – going against a heartless culture and caring for those in need.

As we continue our journey in Easter, let us continue to receive strength from the Risen Lord so that we may continue to be an Easter people.

Let me end with the opening prayer in the mass today:

God of everlasting mercy, who in the very recurrence of the paschal feast kindle the faith of the people you have made your own, increase, we pray, the grace you have bestowed, that all may grasp and rightly understand in what font they have been washed, by whose Spirit they have been reborn, by whose Blood they have been redeemed. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

Amen. Alleluiah, Alleluiah, Alleluiah.

 


 

[1] The name Quasimodo came from the Latin text of the traditional Introit for this day, which begins “Quasi modo geniti infantes…” from 1 Peter 2:2, roughly translated as “As newborn babes desire the rational milk without guile…”. from Catholic Encyclopedia listing for Low Sunday.