Feast of the Immaculate Conception

Gn 3:9-15, 20; Eph 1:3-6, 11-12; Lk 1:26-38

The Church defined as a dogma of Faith that from the first moment of her conception in the womb of her mother Anne, Mary was preserved from Original Sin. Every human being is infected with original sin from birth, but Mary was preserved from that because God prepared her to be the mother of His begotten Son, Jesus.

What does the feast of the Immaculate Conception tell us today?

Importantly, the feast reminds us that sin is ugly and the grace of God is beautiful. Our first reading describes to us the ugliness of sin – there is shame, guilt and anxiety. We need to realize that Adam and Eve’s experience is our experience, too.

When Adam and Eve had eaten of the fruit from the forbidden tree they went into hiding. They were afraid and embarrassed. Is this not our own experience when we sinned? When we do something bad, we feel nervous and scared. That’s the ugliness of sin.

When God was looking for his beloved creatures, Adam answered from his hideout, “I am here but I am afraid, because I am naked.” When we do something wrong, we lose our face. We see our nakedness. That’s the ugliness of sin.

When God said, “Have you eaten from the tree of which I had forbidden you to eat?” the man replied, “Don’t blame me; blame that woman you gave me.” And Eve said, “Don’t blame me; blame that snake in the grass.” This is the ugliness of sin – we become proud, we become self-righteous. When we sin, we often make excuses and we tend to pass the blame on others. We develop the bad habit of “passing the buck.”

On the other hand, the second reading and the gospel tell us that the grace of God is beautiful. In the second reading we hear: God has chosen us to be his children. Is there anything more beautiful than to be called a child of God? God promised that he will not abandon us. God will save us in Jesus. We will be victorious over sin because Christ has blessed us with every spiritual blessing. Christ has chosen us in him, even before the foundations of the world, to be holy and blameless in his sight.

The gospel is a beautiful story of an ordinary woman highly favored by God. The story of Mary was one of peace, love and intimacy. There was the assuring presence of the angel, “Fear not Mary.” There was the greeting of peace, “Hail O favored one!” There was a gracious act of humility, “I am the servant of the Lord, be it done to me as you say.” The grace of peace, love, intimacy and humility is always beautiful.

Sin is ugly; the grace of God is beautiful. The problem with the world today is that it is preaching the other way around. What is ugly, the world makes beautiful; and what is beautiful, the world makes ugly. The feast of the Immaculate Conception makes it clear to us that sin is always ugly and the grace of God is always beautiful. There is no beauty in pornography because this would lead to more rapes, incestuous unions and sexual abuse of children. There is no beauty in sex outside the context of love and marriage because this would transform persons into mere objects of pleasure and sexual desires. There is no beauty in drugs because this would lead to killings and crimes of violent nature.

May the Blessed Mother make us appreciate more the beauty of a pure heart, a simple lifestyle and a humble service! All of us are sinners, but the blessed Mother will continue to console and inspire us to stand up after every fall. Sometimes we fall to discouragement because of constant sinning, but Mary will always be there to remind us that indeed we are predestined by Christ to be holy and blameless in His sight.

Unang Domingo sa Adbiyento (A)

Is 2:1-5; Rom 13:11-14; Mt 24:37- 44

Karon mao ang unang adlaw sa Liturhikanhong Kalendaryo sa Simbahan. Daghang mga tawo ang wala masayud nga kita gasunod og laing kalendaryo para sa atong kinabuhing Kristohanon. Ang kalendaryo sa kalibutan gimugna sa lain-laing panahon sama sa panahon sa ting-init, ting-ulan ug ting-tugnaw. Sa susamang paagi, ang liturhikanhong kalendaryo aduna usay lain-laing panahon sama sa adbiyento, kwaresma, pagkabanhaw, ug uban pa. Dinhi sa kalendaryo sa Simbahan, ang matag panahon adunay kalambigitan sa mga misterio sa kinabuhi ni Kristo. Gituyo kini aron nga ang atong inadlaw-adlaw nga kinabuhi mahisubay gayud sa kinabuhi sa Diyos.

Ang unang bahin sa Liturhikanhong Kalendaryo mao ang panahon sa Adbiyento, nga atong gisugdan karong Domingoha. Ang pulong “adbiyento” nagagikan sa Latin nga adventus nga nagpasabut og “pag-abut”. Gigamit nato kining maong pulong aron itawag sa panahon kanus-a atong gipaabut ang Ginoo nga Manluluwas. Upat kini ka Domingo padulong sa Pasko sa Pagkatawo ni Kristo ug gisimbolohan sa upat ka kandila sa Advent Wreath. Ang dakong tema sa Adbiyento mao ang “pagpaabot ug pagbantay”. Kitang tanan gihagit nga magpabiling mabinantayon o mag-andam kanunay alang sa klase-klaseng pag-abut sa Ginoo sa atong kinabuhi.

Una sa tanan, ang mga semana sa Adbiyento maoy panahon sa pag-andam para sa adlaw sa Pasko, kanus-a atong handumon ang pagpakatawo sa Ginoo. Ato kining saulogon uban sa kasingkasing nga mapasalamaton tungod kay dinhi atong mabati nga kita gihigugma pag-ayo sa Dios. Ang Ginoo nagpakatawo ug nahisama kanato uban sa tuyo nga kita mahisama kaniya. Ang Dios maoy mihimo og lakang aron kita mahiuli ug mahiusa Kaniya. Ang liturhikanhon nga kolor sa Adbiyento mao ang violet o purple nga magpakita nga kini usa ka panahon sa paghinolsol. Aron mahimong makahuluganon ang pasko, angay kita nga magbag-o sa kinabuhi, magbasol sa mga sala ug maghini-uliay sa maayong pagtinagdanay.

Ikaduha, ang Adbiyento nagdasig kanato nga magbantay sa pagduaw sa Ginoo sa inadlaw-adlaw natong kinabuhi. Sa mosunod nga Domingo sa Adbiyento, ang ebanghelyo magsaysay mahitungod ni San Juan Bautista nga maoy magpaila kang Cristo, ang Dios nga anaa nakig-uban sa mga tawo. Kaniadto, si Jesus nagpuyo taliwala sa mga tawo, apan pipila lang ang nakabantay kaniya. Karon, Siya ania gihapon sa atong taliwala pinaagi sa Espiritu Santo, apan pipila lang ang naghatag og bili sa iyang pagpakig-uban kanato. Ang Adbiyento nagdapit kanato sa paghatag og pagtagad sa presensya ni Cristo sa atong kinabuhi. Siya atong ikahibalag sa Santos nga Misa, sa Kristohanong katilingban, ug sa matag tawo nga nanginahanglan og tabang.

Ug sa katapusan, ang Adbiyento nagpahinumdum kanato nga mangandam alang sa atong umaabut nga pag-atubang sa Ginoo. Kini mahitabo sa adlaw sa pagbalik ni Cristo sa katapusan sa panahon nga mao usab ang adlaw sa paghukom. Ang ebanghelyo nagpahimangno kanato nga ang “Anak sa Tawo” moabut sa takna nga wala damha, sama sa dakong lunop nga nahitabo panahon ni Noe. Miabut ang lunop samtang ang mga tawo nangaon, nanginum ug nagminyoay. Nga sa ato pa, wala gyuy timailhan nga nakapaandam kanila nga maglunop na. Ingon usab kuno niini ang mahitabo sa adlaw sa pagbalik ni Cristo. Walay “last call” or “warning signs”. Busa, ang hagit sa Simbahan mao kini: Pagmata kanunay! Ayaw pagpiyong-piyong! Pagpabiling mabinantayon! Adunay nag-ingon: “Ang tawo nga mapakyas sa pagpangandam tabla ra nga nangandam sa iyang kapakyasan.”

Unsaon man nato nga magpabiling mabinantayon sa pag-abut sa Ginoo? Diha sa ikaduhang pagbasa, Si San Pablo naghatag og practical advice: Pagpuyo kamo kanunay isip mga anak sa kahayag ug likayi ang tanang buhat nga salawayon. Gipasabut ni Pablo nga angay kitang manginabuhi nga maligdong ug likayan ang daotang mga buhat sama sa paghuboghubog, pagpangaway, pagdinaotay, kasina, ug uban pa.

Ang panahon sa Adbiento usa ka maayong pahinumdum nga ang matag adlaw sa atong kinabuhi atong gayong gamiton sa pagpangandam sa atong pakigkita sa Ginoo. Manglimpiyo ta kada adlaw (dili kada semana, dili kada bulan) aron sa tanang panahon andam kita sa pagpakig-uban sa Ginoo!

Christ the King (C)

2 Sam 5:1-3; Col 1:12-20; Lk 23:35-43

In 1925 Pope Pius XI instituted a special feast in honor of Christ the King. During this time, Italy was ruled by a dictator in the person of Benito Mussolini who became a close ally of the German dictator Adolf Hitler. Some historians suggest that Pius XI proclaimed the feast of Christ the King in order to remind any pretentious ruler that there is only one true king, Jesus Christ our Lord.

Originally, the feast of Christ the King was celebrated during the month of October. Liturgists moved it to the last Sunday of the Liturgical Calendar Year, which is today, in order to stress the fact that the full celebration of Jesus’ kingship over all creation will happen at the end of time.

Though the feast of Christ the King is recent, its central idea is not. In the second reading, Saint Paul proclaims the kingship of Christ by saying: “He is the image of the invisible God, the firstborn of all creation. For in him were created all things in heaven and on earth, the visible and the invisible, whether thrones or dominions or principalities or powers; all things were created through him and for him.”

Absolute ownership of creation belongs to Jesus. And yet, the gospel gives us an idea of the sublimity and uniqueness of Christ’ kingship. Jesus is a king rejected, tortured and killed by his own people. While he was hanging on the cross, the rulers and the soldiers laughed at Jesus and said, “He saved others, but he cannot saved himself!” The temptation to make an open, spectacular demonstration of his power was very strong, but Jesus chose not to in order to show the nobility of his lordship. In fact, nowhere in the gospel did Jesus use his power to glorify himself. The Lord used his power only to serve the needs of others, not his personal interest.

As we proclaim Jesus Christ our King, we need to ask ourselves if he really is the one ruling our lives. How are we going to show that we really are making Jesus our king?

On a surface level, we demonstrate that Jesus is our king if we give him a special space in our homes, schools, offices and other places of work. Having images of Jesus and enthroning the Bible are important expressions of our love for the Lord. Unfortunately, what occupy central space in many houses and offices today are beautiful sets of furniture and modern appliances.

On a deeper level, we prove that Jesus is ruling our life if we allow him to influence our moral choices and decisions. Naturally, the life, teachings and works of Jesus affect the disciples’ perspectives, dispositions, affections and intentions. We can say that Jesus is starting to rule our lives when we begin to see things with the eyes of Jesus, to feel situations with the heart of Jesus, to act with the hands of Jesus, and to intend with the mind of Jesus.

Bruce Birch and Larry Rasmussen wrote a portrait of a disciple which I believe would describe a person who allows Jesus to truly rule her life.

Her general way of seeing might become characterized by a set of acquired and nurtured moral sensitivities that search out those often invisible to many in society – the poor, the outcast, the ill, and infirm. She might come to possess a basic posture toward life that is more sensitive than most to human suffering and is at the same time unconcerned with her own needs. She might have a “feel” for where people hurt and be able to empathize deeply.

She might acquire certain specific dispositions, such as an attitude of initial strong trust in people and a lack of suspicion and fear of strangers, and underlying hopefulness about improvement of the human lot, a deep appreciation for nun-human life in the world of nature, and a severe impatience with people’s claim to high and enduring achievement. There may be particular intentions present as well, all of them with plausible ties to the reigning example of Jesus in her life: to always seek non-violent resolution to conflict; to champion the causes of the oppressed; to see the kingdom of God before all else.

33rd Sunday in Ordinary Time (C)

Mal 3:19-20; 2 Thes 3:7-12; Lk 21:5-19

A German missionary in Africa went home on leave and came back with a fine set of large colored pictures to illustrate his sermons. They were a great success. Every Sunday after the sermon the natives rushed to the picture and discussed it with excitement.

One day, the sermon was on hell. The natives seemed very impressed, and the priest went off to breakfast hoping that the picture of the lost souls would fixed the impression. Before he got inside his house he heard screams of delight and laughter, and turned round to see his congregation dancing with glee in front of the picture of hell. Very indignant, he strode back to the crowd. “Silence! What do you mean by all this noise? Hell is not a laughing matter!” One of the natives took him by the arm up to the picture. “Don’t you see, Father? Look – all the people in hell are white!”

(The story is from More Quotes and Anecdotes by Anthony P. Castle)

As the Liturgical Calendar Year is about to end, the liturgy deals with themes related to the consummation of time.

Jewish people considered the end of time as the Day of the Lord or the Day of Judgment. It is going to be a time of punishment for the wicked and deliverance for the righteous. In the first reading, the prophet Malachi puts it clearly: “The day is coming now, burning like a furnace; and all the arrogant and the evildoers will be like stubble. . . But for you who fear my name, the sun of righteousness will shine out with healing in its rays”.

Moreover, the Jews expected that the end of time would be accompanied by signs. Thus, the people asked Jesus, “When will this happen and what sign will there be that this is about to take place?” The Lord answered the question with some elements common in ancient apocalyptic literature such as rumors of wars and insurrections, deadly conflicts between nations and kingdoms, earthquakes, plagues, famines and cosmological disorders. Yet, quite obviously, the Lord redirected the attention of his listeners from the “signs” to the period before these final signs. He admonished disciples not to believe those self-proclaimed Messiahs and those who will say that the time is near at hand. (Remember that in another part of the gospel Jesus clearly said that only the Father in heaven knows the day or the hour of Judgment). Importantly, he encouraged followers to continue proclaiming the good news and to remain steadfast in the face of trials and persecutions. For Jesus, the period before the end-time is important because it is the occasion for witnessing the values of the kingdom.

In light of the inevitability of the end of time or the Lord’s Second Coming, disciples are challenged to keep the following attitudes:

First is to look at the coming end of time with hopeful expectation, not with fear and anxiety. The end-time would be the day of our vindication, the victory of good over evil. Because we believe in Jesus, we trust that the Day of Judgment would be our ultimate liberation from the bondage of evil and sin.

And second is to commit ourselves to daily witnessing of gospel values or to faithful following of Jesus’ way of life. Disciples cannot afford to be indifferent or complacent in the face of evil and sin. In the second reading, Saint Paul reprimanded some Thessalonians for sitting around in idleness. It appears that these people came to believe that the second coming of Christ was just around the corner, to the point that they found no more reason to keep working. Paul reminded them that this was not supposed to be the case. While expecting the final coming of the Lord, disciples must continue to fulfill their daily tasks and work quietly for the good of the community or for the building of God’s kingdom on earth.

32nd Sunday in Ordinary Time (C)

Mac 7:1-2, 9-14; Thes 2:16-3:5; Lk 20:27-38

A new business was opening and one of the owner’s friends wanted to send flowers for the occasion.

They arrived at the new business site and the owner read the card which said “Rest in Peace”.

The owner was angry and called the florist to complain. After he had told the florist of the obvious mistake and how angry he was, the florist said. “Sir, I’m really sorry for the mistake, but rather than getting angry you should imagine this: somewhere there is a funeral taking place today, and they have flowers with a note saying, “Congratulations on your new location”.

(The story is from an unknown author)

The Sadducees did not believe in a resurrection because as they claimed this was not mentioned in the Torah (the first five books of the bible believed to be written by Moses). When they raised the question to Jesus concerning the afterlife status of the woman who was married in this life to seven brothers, they were not actually looking for an answer, but were just trying to show the absurdity of the thought of a resurrection. As far as the Sadducees were concerned, the whole idea of life after death was a mere product of people’s imagination.

The Lord’s response was meant to prove the Sadducees wrong. First of all, Jesus insisted that the righteous will find their way to heaven. “Those who are judged worthy of a place in the other world . . . can no longer die for they are the same as the angels.” Moreover, the Lord pointed out that Moses himself implied that there is a resurrection when he called the Lord “the God of Abraham, the God of Isaac and the God of Jacob.” The Lord can only be God of the living, not of the dead. It is, therefore, logical to hold that God sustains the Patriarchs in eternal life.

What is the relevance of our belief in a resurrection from the dead?

First, our faith in a life after death consoles us with the hope that human life will not end in vain. In the gospel of John, Jesus states clearly that if we believe in him we will have life eternal. He is “the way, the truth and the life” (Jn 14:6). He also says that in the Kingdom of his Father there are many rooms and he will go ahead of us in order to prepare a place for us (Jn 14:2-4). By rising from the dead, Jesus has shown that he has complete power over death and that death has no power over him. If we remain faithful to Jesus, we, too, will share eternal life with him.

Second, our faith in a resurrection inspires us to look forward to something most beautiful to come. Saint Paul declares that “no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him” (1 Cor 2:9). These words are so consoling especially when we are being confronted with life-threatening conditions such as serious illness, poverty, hunger, natural disasters and violent conflicts.

Finally, our belief in an afterlife provides us with the strong motivation to witness even the most radical demands of our faith. The first reading narrates the moving story of seven brothers who bravely chose torture and death rather than abandon their religion and faith in God. One of the brothers who was skinned alive said to his tormentors, “You are depriving us of this life, but the true King will raise us up to live again forever.” Another brother said, “It is my choice to die at the hands of men with the God-given hope of being restored to life by Him.” Their strong faith in another life has given these brothers the courage to disobey the orders of a wicked king even when it meant sure death.

We may not face the same kind of extreme choice that the seven brothers were asked to make. Nonetheless, we live in a world beset with evil. Every now and then, there are people who will ask us to surrender our faith or moral principles in exchange for temporary life or fleeting happiness. May we, like the seven brothers, be able to make even the most painful choice that will lead us to everlasting life!

A story is told about twins talking to each other in the womb. The sister said to the brother, “I believe there is life after birth.” Her brother protested vehemently, “No, no, this is all there is. This is a dark and cozy place, and we have nothing else to do but to cling to the cord that feeds us.” The little girl insisted, “There must be something more than this dark place. There must be something else, a place with light where there is freedom to move.” Still she could not convince her twin brother.

After some silence, the sister said hesitantly, “I have something else to say, and I’m afraid you won’t believe that, either, but I think there is a mother.” Her brother became furious.” “A mother!” he shouted. “What are you talking about? I have never seen a mother, and neither have you. Who put that idea in your head? As I told you, this place is all we have. Why do you always want more? This is not such a bad place, after all. We have all we need, so let’s be content.”

The sister was quite overwhelmed by her brother’s response and for a while didn’t dare say anything more. But she couldn’t let go of her thoughts, and since she had only her twin brother to speak to, she finally said, “Don’t you feel these squeezes every once in a while? They’re quite unpleasant and sometimes even painful.” “Yes,” he answered. “What’s special about that?” “Well,” the sister said, “I think that these squeezes are there to get us ready for another place, much more beautiful than this, where we will see our mother face-to-face. Don’t you think that’s exciting?”

The brother didn’t answer. He was fed up with the foolish talk of his sister and felt that the best thing would be simply to ignore her and hope that she would leave him alone.

(The story is told by Henri Nouwen)

31st Sunday in Ordinary Time (C)

Wis 11:22-12:2; 2 Thes 1:11-2:2; Lk 19:1-10

Gerry went to confession and told the priest he’d taken bits of wood from work.

The priest said “How much?”

Gerry replied, “Not much, Father, just enough to make a garage at the back of the house.”

“Now, Gerry you know that’s not right and for your penance I want you to make the Stations of the Cross.”

“What size do you want them, Father, so as I get the right wood?”

(The story is from More Quotes and Anecdotes by Anthony P. Castle)

It is quite ironic that the name Zacchaeus in Hebrew means one who is just or clean. Before he met Jesus, the Zacchaeus that we know in the gospel had no moral integrity. He was a chief tax collector who enriched himself through anomalous means.

Zacchaeus belonged to the higher echelon of society. Yet, he was unhappy for he had chosen a life that made him an outcast, an enemy of his own people. During the time of Jesus, tax collectors were employed by the pagan Roman occupiers and, ordinarily, they made money through the large interests that they imposed on the working people. It was understandable that the Jews would look at tax collectors with disgust and anger.

The gospel tells us that Zacchaeus was seeking to see Jesus whom he heard would pass their place that day. Perhaps he was one of those people whose hearts were restless in search of something genuine and meaningful. He might have realized that wealth could not satisfy him or make him happy. Providentially, the Spirit was silently leading Zacchaeus to Jesus.

It was not easy for Zacchaeus to see Jesus. We are told that the crowd was blocking his sight because he was small in stature. Perhaps, this was the gospel’s way of expressing the awkwardness of Zacchaeus to join the crowd in welcoming Jesus given his bad public reputation. To solve his dilemma, Zacchaeus climbed up a tree which did not only make him see the Lord but also made Jesus find him.

The conversion of Zacchaeus was initiated by Jesus who invited him to come down from a high, embarrassing position. Commentators would interpret it as an invitation for Zacchaeus to leave his place of corrupted power and dishonest wealth. In a way, the Lord called him to come down to earth, to enter into contact with reality, with the people whose poverty he had taken advantage of.

Zacchaeus responded beautifully well: “Behold, half of my possessions, Lord, I shall give to the poor, and if I have extorted anything from anyone I shall repay it four times over.” Notice how Zacchaeus suddenly recognized the poor and how he desired to make good reparations. Bible scholars tell us that Jewish Law ruled that if voluntary confession was made and voluntary restitution offered, only the value of the original goods stolen had to be paid, plus one-fifth (Lev 6:5). Zacchaeus manifested his sincerity by intending to give back more than what the law demanded.

A writer recalled how a rich young man failed to become a disciple of Jesus despite living a clean life. Zacchaeus led an immoral life but received salvation because he was willing to leave everything for Jesus, something that the young man refused to do.

The conversion-experience of Zacchaeus inspires us to do at least three things:

First is to find peace with our Creator. St. Augustine reminded us that we are made for God and our hearts are restless until they rest in Him. Zacchaeus knew this by experience. He found real joy only when he received the Lord Jesus in his life. May we likewise find our way to meet Jesus who also is constantly seeking for us!

Second is to acknowledge humbly our faults and ask for mercy and forgiveness. Sometimes we like to blame others for our wrongdoings. Other times we minimize the gravity of our sins or justify them with trivial excuses. Let us emulate the example of Zacchaeus who confessed his crime, accepted responsibility and showed remorse in the presence of Jesus. Saint Augustine once said: “The confession of evil works is the first beginning of good works.”

And third is to make sincere reparations for whatever injuries we have committed against others. Most of our sins have social implications. We offend others by taking advantage of their miserable situations, or by taking something that rightfully belongs to others, or by destroying another person’s name. We also harm others by living scandalously or by giving bad examples. If conditions would allow it, let us try to restore whatever damage we caused in other people’s lives.

30th Sunday in Ordinary Time (C)

Sir 35:15-17, 20-22; 2 Tim 4:6-8, 16-18; Lk 18:9-14

In order to give a lesson to the self-righteous, Jesus narrates the parable of the Pharisee and the Tax Collector.

The Pharisee is a devout observer of the Law. He commits himself to a life of regular prayer, tithing and fasting. We might think that with these religious practices, the Pharisee would easily please God. Yet, according to the parable, the Lord criticizes the Pharisee because in his prayer he shows some kind of arrogance and self-righteousness. This is what the Pharisee says: “O God, I thank you that I am not like the rest of humanity – greedy, dishonest, adulterous – or even like this tax collector.” Obviously, the Pharisee recognizes the moral frailties of others but not his own human weaknesses. He behaves like he is a perfect individual, incapable of sinning.

In his letter to the Romans, Saint Paul reminds us that all have sinned, no one is exempted (3:22b-23a). Hence, God offers mercy to all of humanity through his Son Jesus Christ. The Pharisee is wrong when he separates himself from his fellow sinners. Because of this, he no longer feels the need to ask for God’s mercy and forgiveness.

The tax collector is regarded as someone with no moral integrity by virtue of his employment. By working for the pagan Roman occupiers, he and other publicans are considered traitors and sinners. Surprisingly, however, the Lord praises the tax collector for praying with all sincerity and humility. The parable says that he continues to beat his breast and prays: “O God, be merciful to me a sinner.” His humility to accept his unworthiness and sinfulness leads him to beg for God’s mercy. And for this, the tax collector goes home justified.

The story is told that one day Frederick the Great, King of Prussia, visited a prison and talked with each of the inmates. There were endless tales of innocence, of misunderstood motives, and of exploitation. Finally the king stopped at the cell of a convict who remained silent. “Well,” remarked Frederick, “I suppose you are an innocent victim too?” “No, sir, I’m not,” replied the man. “I’m guilty and deserve my punishment.” Turning to the warden, the king said, “Here, release this rascal before he corrupts all these fine innocent people here!”

(The story is from Throw Fire by John Fuellenbach)

What do we learn from today’s gospel?

First of all, we are taught that the virtue of humility is an important foundation of prayer. Like the tax collector in the parable, we need to approach God with a humble heart. Jesus says that “the one who humbles himself will be exalted.” The first reading affirms by saying that “the prayer of the lowly pierces the clouds; it does not rest till it reaches its goal” (Sir 35:17).

Second, we are inspired to recognize our wounded nature and our sinfulness. Like the tax collector, let us entrust ourselves to the immeasurable mercy of God which is definitely greater than any sin we might have committed.

And finally, we are reminded not to look down on our fellow sinners who also need God’s mercy and forgiveness. Let us not follow the example of the Pharisee in the story whose arrogance goes to the extent of criticizing another worshipper at the temple. Instead, may we learn to support one another in our battle against all forces of evil and to pray for the salvation of all!

A voyaging ship was wrecked during a storm at sea and only two of the men on it were able to swim to a small, desert like island. Not knowing what else to do, the two survivors agree that they had no other recourse but to pray to God.

However, to find out whose prayer was more powerful, they agreed to divide the territory between them and stay on opposite sides of the island.

The first thing they prayed for was food. The next morning, the first man saw a fruit-bearing tree on his side of the land, and he was able to eat its fruit. The other man’s parcel of land remained barren.

After a week, the first man was lonely and he decided to pray for a wife. The next day, there was a woman who swam to his side of the land. On the other side of the island, there was nothing.

Soon the first man prayed for a house, clothes, more food. The next day, like magic, all of these were given to him. However, the second man still had nothing.

Finally, the first man prayed for a ship, so that he and his wife could leave the island. In the morning, he found a ship docked at his side of the island. The first man boarded the ship with his wife and decided to leave the second man on the island. He considered the other man unworthy to receive God's blessings, since none of his prayers had been answered.

As the ship was about to leave, the first man heard a voice from heaven booming, “Why are you leaving your companion on the island?”

“My blessings are mine alone, since I was the one who prayed for them," the first man answered. "His prayers were all unanswered and so he does not deserve anything.”

“You are mistaken!” the voice rebuked him. “He had only one prayer, which I answered. If not for that, you would not have received any of my blessings.”

“Tell me,” the first man asked the voice, “what did he pray for that I should owe him anything?”

“He prayed that all your prayers be answered.”

(The story is from an unknown author)

29th Sunday in Ordinary Time (C)

Ex 17:8-13; Tim 3:14-4:2; Lk 18:1-8

Jesus knows that sometimes people get tired of praying for something over and over again without any apparent results. And so, by way of a parable, he challenges his followers to persevere in prayer and not to lose heart.

This Sunday’s parable is about a callous judge and a poor widow who is seeking for justice. The judge is the epitome of power, but he has no sense of personal responsibility to God and people. The widow represents the depth of powerlessness and helplessness. The truth may be on the widow’s side, but she has no resources to fight her case. Ironically, her only chance of getting justice is to ask help from this ruthless, indifferent judge. For some time the judge ignores the widow’s request. But she is so persistent and continues to seek the help of the judge. In the end, the judge decides to give in to the widow’s appeal thinking that this is the only way to stop her from disturbing him again.

To drive home the main point of the parable, Jesus says: “If that cruel judge finally gave in to the appeal of the widow because of her sheer determination, how much more will the heavenly Father readily answer the incessant prayers of his children?”

There are two things that we need to clarify here. First, let us remember that God is not like the unjust judge. We don’t need to beg him to death in order get the things we ask for. Rather, God is like a loving Father who never gets tired of the never-ending requests of his children. And second, let us not forget that we are not exactly like the widow in the parable who counts for nothing in the eyes of the judge. In contrast, we are God’s children and we remain precious in his eyes.

And yet, after all that is being said above, the troubling question remain: Why do we need to implore and wait at all when we pray? In his book entitled His Word Resounds, Fr. Albert Cylwicki gives us three possible explanations.

First, God may choose to delay in answering our prayers so as to purify our intentions. What are we asking for in our prayers? Are they things essential to life? Or are they things that we merely desire? What we pray for may be a beautiful thing but it might only make us more selfish and proud.

Second, the Heavenly Father may decide to postpone the answer to our request in order to intensify our desire. Where there is little desire on our part, we hardly succeed in our endeavors. But where there is intense aspiration, we often reach the heights of excellence.

And finally, God may take time in responding to our prayers to make us appreciate his gifts more. Isn’t it true that God’s gifts are valued more when we have to wait for them?

There are many things that we cannot fully understand. God’s ways are not our ways; he sees not as we see. We, however, trust that being a loving Father, God will only think and do what is best for each one of us.

An unknown author writes a beautiful poem about prayer:

Just close your eyes and open your heart,

And feel your worries and cares depart.

Just yield yourself to the Father above,

And let Him hold you secure in His love.

For life on earth grows more involved,

With endless problems that can’t be solved.

But God only asks us to do our best,

Then He will take over and finish the rest.

So when you are tired, discouraged and blue,

There is always, one door open to you,

And that is door to the House of Prayer,

And you’ll find God waiting to meet you there.

And the House of Prayer is no further away,

Than the quiet spot where you kneel and pray,

For the heart is a temple when God is there,

As we place ourselves in His loving care.

And he hears every prayer and answers each one,

When we pray in His name they will be done.

The burdens that seemed to heavy to bear,

Are lifted away on wings of prayer.

27th Sunday in Ordinary Time (C)

Hab 1:2-3; 2:2-4; 2 Tim 1:6-8, 13-14; Lk 17:5-10

An elderly woman lived in one half of a duplex apartment. She was extremely poor, but a good woman. She prayed a great deal. In the other half of the duplex lived the owner, a man of no faith, no prayer, no religion. He often made fun of the old lady’s trust in God. One day this woman was praying, quite loudly, telling the Lord that she had no food in the house. The godless one heard her and decided: “I’m going to play a trick on the old gal.” He took a loaf of bread, laid it at her front door, rang the bell, and then hurriedly back to his apartment, to hear through the wall her cry of delight: “Thank you, Lord, I just knew You wouldn’t fail me.” With a devilish grin the man came back to her front door and told her: “You silly old woman. You think God answered your prayer. Well, I’m the one who brought that loaf of bread.” Undaunted, the old woman exclaimed: “Praise the Lord! He always helps me in my needs, even if He has to use the devil to answer my prayers.”

(The story is by Gerald Fuller, OMI)

The readings for this Sunday teach us lessons about faith and trust in God.

In the first reading, the prophet Habakkuk complains to God: “How long, O Lord? I cry for help but you do not listen!” The prophet is asking whether or not God cares for his people. There is war and violence, misery and death all around their place. The powerful Babylonians are now about to demolish the people of Israel. How can God allow things like these to happen?

Habakkuk is trying to question the loving presence of God, perhaps like many of us when we are confronted with great problems and so much pain. Remarkably, God appears not to be displeased with Habakkuk since he answers him in gentle and reassuring words. It sounds as if he is telling the prophet: “Be patient because I have a plan. I will intervene when it’s time. What I ask of you now is faith, and if you have it you will live.”

What kind of faith does God ask of Habakkuk? The prophet believes in God’s existence; in fact, he is already imploring for divine intervention. Yet, God wants Habakkuk to develop a kind of faith that is trustful and steadfast. In the face of trials and difficulties, God would like Habakkuk to keep believing that God will not abandon his people and that he will save them in his own time.

In the gospel, the apostles ask Jesus: “Increase our faith.” The apostles themselves realize their need for a more solid kind of believing in order to persevere in following the Lord. Real faith is necessary considering the fact that it is not easy to understand the radical teachings Jesus (e.g., leaving home and families, daily carrying of the cross, forgiving one another and loving one’s enemies). It is even more difficult to follow the Lord’s way of life (e.g. living simply, serving the poor, teaching the ignorant, touching lepers, exorcising demons and challenging authorities).

The Lord says in reply: “If you have faith the size of a mustard seed, you would say to this mulberry tree, ‘Be uprooted and planted in the sea.’ And it would obey you.” Jesus compares faith with a tiny mustard seed, whose power does not depend on its size but on its great potential hidden within itself. Faith, even when it is little, has the capacity to do unbelievable things in the life of individuals and communities.

The use of the image of a small mustard seed also suggests that the quality of the faith is more important than its quantity. We might think that the more we know theology, the more prayers we recite, or the more religious organizations we join, the stronger our faith becomes. Such is not necessarily true.

In the gospel of John, the Lord says: “Do you not believe that I am in the Father and the Father is in me? The words that I speak to you I do not speak on my own. The Father who dwells in me is doing his works. Believe that I am in the Father and the Father is in me, or else, believe because of the works themselves. Amen, amen, I say to you, whoever believes in me will do the works that I do . . .” (Jn 14:10-12). Somehow, these words will help us understand the kind of faith that we need to develop in our lives. Faith is our unqualified acceptance of Jesus as the Son of God and Savior of humankind. Our faith is genuine if we believe in the person of Jesus, his salvific words and actions, and if we trust in his absolute power over darkness and sin. The believer would manifest meaningfully this faith by participating in the saving works of Jesus.

In the Mass, let us also ask God to increase our faith. And as we try to face with courage our own problems in life, let us not forget that our difficulties can never equal the sacrifice of Jesus which he offered for our sake.

A young married man thought he knew the meaning of faithfulness and love, until his attractive and affectionate wife was seriously injured in an automobile accident. Instead of coming home after work to a well-prepared dinner and the responsive love of a vibrant woman, he found that he had to be housekeeper and nurse during the long weeks of her convalescence. He slowly went from generous service to impatience, almost exasperation. He resented the heavy burden that had been placed upon him, as he forgot that he had married for better or for worse, in sickness as well as in health.

During one of his darkest moments, his father pointed out that his wife, weak and frustrated on a bed of pain, had not uttered a single word of complaint. His father added these simple words: “Your wife is a very strong woman. If your roles were reversed, don’t you believe that she would not hesitate to do anything for you?” Later that night, the husband stood over his sleeping wife with tears in his eyes and prayed for forgiveness. He resolved that he would be faithful to her, no matter what.

(The story is from The Word Made Flesh by Charles E. Miller)

26th Sunday in Ordinary Time (C)

Amos 6:1a, 4-7; 1 Tim 6:11-16; Lk 16:19-31

A pastor stood up one Sunday and announced to his congregation: “I have good news and bad news. The good news is we have enough money for our apostolate for the poor and the homeless. The bad news is it’s still out there in your pockets.”

(The story is from an unknown author)

In today’s gospel Jesus tells the “Parable of the Rich Man and Lazarus”. Commentators are quick to point out that while the poor man is called Lazarus, the rich man is not named, suggesting the gospel writer’s preference and care for the poor. Tradition would later call the rich man “Dives”, which really is the Latin word for “rich” or “wealthy”.

In Mediterranean culture, to be rich means to live comfortably without the burden of having to work for a living. Rich people would have hired hands to do their work or business. The rich man in the parable enjoys these privileges: Every day he wears the finest clothes and eats delicious meals. In contrast, to be poor is to lose one’s fundamental dignity and rights. The poor would include widows, orphans, little children, lepers, shepherds, etc. The parable describes Lazarus as a “poor man” who lay prostrate at the rich man’s gate. He is covered with sores and the dogs would repeatedly come to lick them.

Bible scholars explain that the reversal of fortune that happens at the end of the parable is quite common in ancient stories. The poor who suffers “bad things” while on earth will be consoled in the next life; the rich who enjoys privileged circumstances will be tormented. Yet, Jesus’ parable is enlightening because somehow it shows the reason for the radical reversal of status.

The rich man loses his soul in the next life not because of his wealth but of his total lack of concern for Lazarus. While living in affluence on earth, he never cared to share his surplus to the needy.

In a way, this parable teaches that our state in the afterlife would be determined by the way we respond to the needs of the poor person lying at our doorstep now. The rich among us should very well consider the advice of Saint Paul: “Tell the rich in the present age not to be proud and not to rely on so uncertain a thing as wealth but rather on God, who richly provides us with all things for our enjoyment. Tell them to do good, to be rich in good works, to be generous, ready to share, thus accumulating as treasure a good foundation for the future, so as to win the life that is true life” (1 Tim 6:17-19).

Today is the right moment to bridge whatever gap that exists between ourselves and those in need. After death the chasm is impassable, and our eternal destiny is set. As a matter of irony, the poor are our best hope for salvation. If they become visible to us, we can hope to achieve what is of inestimable value.

A king with no heirs invited qualified young people to be interviewed, with a view to succeeding him. A poverty-stricken young man felt an inner call to apply. He worked day and night to buy provisions for the journey and clothes for the interview. After weeks of travel, he came to the king’s palace. Sitting at the entrance was a beggar in dirty rags, calling out, “Help me, my son!” filled with pity, the young man gave the beggar his good clothes and the money he had saved for his return trip. Then, with fearful heart, he entered the palace. When he was escorted into the throne room, he was shocked. Seated on the throne was the beggar, wearing the clothes he had just given him. The king smiled and said, “Welcome, my son!”

(The story is from Challenge 2000 by Mark Link)

Ika-26 nga Domingo sa Ordinaryong Panahon (C)

Sa usa ka plaza, dihay dato nga gipangayoan og tabang sa usa ka makililimos.

Dato: “Diay beer. Imna kini.”

Makililimos: “Sori sir, dili ko muinom. Pagkaon lang ako.”

Dato: “Diay sigarilyo, tabak-a kini.”

Makililimos: “Sori sir, dili ko manabako. Pagkaon lang ako.”

Dato: “Aw, hatagan lang taka'g numero sa swertres aron makadaug ka.”

Makililimos: “Sori sir, dili man ko manugal. Pagkaon lang ako.”

Dato: “Na hala. Mas maayo pa mouban na lang ka nako sa balay namo.”

Nalipay pag-ayo ang pobreng makililimos kay sa iyang hunahuna dalhon siya sa balay sa dato aron pakan-on. Ana kay sa pag-abut nila sa balay sa dato, nasuko man pag-ayo ang asawa niini.

Misis: “Oy, nganong nagdala man ka anang makililimos. Hugaw ug baho kaayo na siya. Pastilan manimaho ta ani sa balay. Unsa man, imo na siyang pakan-on dinhi?”

Dato: “Unsay pakan-on? Gidala nako na siya dinhi dili aron pakan-on kondili aron ipakita nako nimo unsay dangatan sa tawo nga walay bisyo.”

Usa sa mangil-ad kaayo nga mahitabo sa usa ka tawo mao ang pagkawala sa kalooy diha sa iyang kasingkasing. Kana bitaw’ng muabut ang panahon nga di na ka matandog atubangan sa tawo nga adunay dako nga panginahanglan. Kana bitaw’ng makaako na lang ka motalikod o molabay sa tawo nga mangayo sa imo og tabang. Hinaut unta nga dili kini mahitabo kanato!

Sa sambingay ni Kristo, ang dato wala makasulod sa paraiso tungod kay sa dihang dinhi pa siya sa kalibutan, wala siyay gihimo nga pagtabang sa pobre nga si Lazaro. Nagsobra ang kwarta sa dato. Kada adlaw siya nagsul-ob og mga mahalong bisti. Kada adlaw siya nagpatuyang og kaon sa mga lamiang sud-an. Pero, wala gyud siyay gihimo para muarang-arang ang kahimtang sa pobre nga nag-atong sa iyang pultahan. Mas maayo pa ang mga iro kay nakahinong ni Lazaro; magsigi og tila sa iyang mga nuka. Pero ang dato wala gayud manumbaling.

Ang sambingay nagkanayon nga sa dihang namatay na ang duha, si Lazaro nahilangit ug nakig-uban na kang Abraham, apan ang dato na-impyerno ug nag-antos sa tumang kainit. Kasagarang estorya sa mga karaang tawo magpakita nga ang pobre sa kalibutan madato sa laing kinabuhi, ug ang dato sa kalibutan mapobre human ning kinabuhia (reversal of fortune). Pero, ang nakanindot sa sambingay ni Kristo mao ang iyang pagpasabot ngano nga adunay nahitabo nga pagkabaylo sa kahimtang.

Atong masabtan sa sambingay ni Kristo nga ang dato na-impyerno dili tungod sa iyang bahandi, kondili tungod sa iyang pagka-walay kalooy ug pagtagad kang Lazaro. Bisan siya naghinobra sa bahandi, wala gyud siya mopaambit bisan gamay nalang sa usa ka pobre. Sa sayon nga pagsabot, kining sambingay nagtudlo kanato nga ang atong kaluwasan mag-agad sa atong pagtagad sa mga kabos nga nagpalibot kanato. Ang mga adunahan dili angay mahadlok nga ma-impyerno tungod sa ilang bahandi. Hinuon, angay nila paminawon pag-ayo kining tambag ni San Pablo: “Alang sa mga dato aning kalibutana. Ayaw palabig kamapahitas-on. Ayaw’g salig sa walay kasiguruang bahandi. Hinunoa salig sa Dios nga manggihatagun, ang naghatag sa atong gikinahanglan. Pagbuhat og maayo, pagpakadato sa maayong mga buhat, sa maayong kabubut-on, ug sa kamanggihatagun. Sa ingon, makatigum kag puhunan alang sa umaabut, ug makabaton sa maayong kinabuhi” (1 Tim 6:17-19).

Dili nato ikalimud nga usahay mapul-an kita og tabang sa mga nagkalisud. Tungod kini sa daghang mga rason. Usahay, maglagut nata kay magsigi og balikbalik og palimos sa ato. Naay uban mangutang ug dili motunong sa gisaad nga pagbayad. Ang uban mangilad sa ato. Usahay pud kapuyan nata kay kita mismo galisud man sab. Ug usahay mobati ta nga dili mahurot ang mga tawo nga tabangonon. Apan bisan pa niini, nagpabilin ang Kristohanong tawag sa pagtabang sa mga kabos.

Si San Pablo nag-ingon nga diha sa atong pagtabang sa mga tawo nga nanginahanglan, kita nagtigum og puhunan para sa langit. Kon sabton diay nato pag-ayo, ang mga pobre nga moduol mga grasya para kanato. Tungod kanila, mahatagan kita og puruhan nga makasulod sa langit. As one spiritual writer says, “The only things you can take with you into the next life are the things you’ve shared with the poor.

Sa dihang namatay kining usa ka dato nga babaye, gitagbu siya ni San Pedro ug gihatud sa iyang gamay nga balay didto sa langit. Misinta ug mireklamo kining doña.

Doña: Oy San Pedro, wala baka masayud nga dato ko sa kalibutan. Dako kaayo akong mansion. Unya, Nganong gitagaan man lang ko nimog barong-barong.

San Pedro: Sori mam. Unsaon man namo paghimo'g dakong balay para nimo nga gamay ra man kaayo kag materyales nga gipadala.

Doña: Unsay materyales? Magpa-order ta ron og daghang materyales. Daghan pa kog kwarta sa bangko.

San Pedro: Sori mam. Ang imong kwarta sa kalibutan walay bili dinhi. Ang imo rang maayong mga buhat didto ang giisip nga materyales dinhi sa langit. Unya kay gamay ra man ka'g maayong binuhatan, agwantaha na lang ning barong-barong nga imong puy-an dinhi hangtud sa kahangturan.

25th Sunday in Ordinary Time (C)

Am 8:4-7; 1 Tim 2:1-8; Lk 16-1-13

The readings teach about stewardship or the proper use of God-given wealth, authority, talent and skill.

In the first reading, the prophet Amos criticizes the Israelites for their failure to observe the moral norms of the Covenant. They have taken advantage of the poor by over-pricing their products, by using deceptive scales and by selling damaged grains. Moreover, they have enslaved the poor and bought them like mere objects with little value. The prophet warns that God knows every wicked thing that people do and abhors every form of injustice and inhumanity.

Saint Paul, in the second reading, invites Christians to pray in particular for leaders of the people. The apostle understands the great responsibilities of leaders and their constant temptation to use their office for personal gains. Through this reading, we are encouraged to pray for our Church and government officials that they may exercise their power and influence to serve the real needs of the people so that genuine peace and progress will reign in our land.

In the gospel, Jesus tells the story about a steward who acted shrewdly in order to save himself. The parable's intention is not to encourage corrupt practices but to challenge us to live wisely in order to gain salvation. If evil people could use their intelligence to the maximum in order to succeed in this world, why could we not do the same for the establishment of God's reign? Are we not supposed to maximize the use of our God-given gifts and talents in order to enjoy true life with God? This is what Christian stewardship is all about. We thank God for the material and spiritual assets that He entrusted to us and we use them to serve one another and glorify Him.

Christian stewardship involves the faithful management of little things. Oftentimes, it is easy for us to take for granted simple obligations in the family, school and office. Jesus says, “The person who is trustworthy in very small matters is also trustworthy in great ones.” Ordinary tasks such as washing dishes, segregating garbage, child-rearing, assisting new office-mates, visiting the sick neighbor and almsgiving are important in God's eyes. The advice of Blessed Mother Teresa of Calcutta is important: “Do little things with great love.”

Moreover, Jesus says: “The person who is dishonest in very small matters is also dishonest in great ones.” Often, we excuse ourselves of misdemeanors thinking that what we do are little compared to what others are doing. But this not a good attitude. Uncontrolled venial sins predispose us to commit mortal sins. Hence, we need to be moral, fair or just in our dealings within the family, school, market and offices, even if these involve a simple matter or a little amount of money.

All of us – whether rich or poor – are stewards of God. We are administrators, not owners. We do not own our children, friends, knowledge, business, money, talent and power. God is the sole owner of everything. The sooner we realize this, the sooner we understand that life is more a matter of sharing than of owning, of giving than of getting, of loving than of possessing.

The responsible steward knows that in the end God will hold each one accountable. We hope and pray that when the moment of reckoning comes, we can bravely face God and say, “Lord, as your servant, I have done my best.”

The story is told of the Buddhist headmaster who assembled the young students around him. He said to them, “Times are very hard. As you can imagine it takes many resources to keep our school open. We are in desperate need of funds right now and I’m afraid we are forced to resort to unsavory measures in order to survive. Today I must send you into the town on the other side of the hill where many people of affluence live. You will need to steal whatever you can – money, valuables, food, if we are to continue.”

One student spoke up, “But you have taught us that it is wrong to steal.” The master agreed, “Yes, I have. And it would be wrong if it were not absolutely necessary. Take only what we need and no one will suffer. However, you must be very careful so no one recognizes that you are stealing. If you are caught the reputation of our school will be tarnished forever. Do you understand the task I have given you?”

In stunned silence the students looked at one another and then at their master. He starred at them. “Do you understand?” he asked again. They nodded.

“Very well” the Master said, “Now go and get the things I have put on the list.” The students left the room reluctantly taking the list of items from their teacher. He called out, “Remember, no one can know.”

As he turned back to the room he noticed one student remained. “Why are you still here? You should be with the others.” The boy answered, “But you have given us an impossible task.” The master asked, “How so?”

“You taught us no one could find out we were stealing, but if I were stealing then I would be the first witness to my own actions.”

“That’s it!” the head master shouted with joy. “That is the lesson I am trying to teach you in all of this. Now, go run after your brothers and bring them home.”

(The story is told by an unknown author)