12th Sunday in Ordinary Time (C)

Zech 12:10-11, 13:1; Gal 3:26-29; Lk 9:18-24

Philosophers and theologians speak about two kinds of knowledge. The first one is “conceptual knowledge” which also is known as “head knowledge”. An example would be the knowledge that 2 plus 2 is equal to four or that the moon is smaller than the sun. The other kind is “evaluative knowledge” which also is called “heart knowledge”. My mother’s love for me is something that I know not only from the head but from the heart. It is something that I know experientially. This conviction is an example of an evaluative knowledge.

The distinction is important because sometimes we know things intellectually but we do not value them in our hearts. For example, one may know that loving the neighbor is a way of loving God, but that knowledge does not make him act on it. Another person may know that justice is a Christian virtue and he acts on this by working fairly with others in his office and in his community. The latter is an example of evaluative knowledge because the person not only understands but also makes his own the value that he knows. He manifests his love of the value by putting it into practice.

The two kinds of knowledge also qualify the kind of relationship we have with God. Can you imagine a person who has great knowledge about God, about Jesus and the mysteries of the faith but lacking of a meaningful relationship with a personal God? The person knows about Jesus but he doesn’t really know him personally.

Jesus’ question “What do people say about me?” was really quite different to his other question “Who do you say I am?” Actually, he was not really concerned about what people say about him. To be praised or to be appreciated was least of his concerns. What mattered to him at that moment was his disciples’ knowledge of him. Do they really know me already? Are we really friends? Have we opened up to each other enough? At one point in John’s gospel, Jesus told his disciples: “From now on I call you friends because I have already made known to you everything I learnt from my Father.” Intimacy or friendship involves self-disclosure and this was something that mattered a lot to the Lord. He wanted his disciples to be his friends, to possess an evaluative knowledge of him.

What about us? Who do we say Jesus is? Do we know Jesus personally? What kind of relationship do we have with him?

Intimacy or deep friendship is only possible when the people involved are willing to give their quality time. Many parents come to me every now and then with all their complaints about their children. “I don’t understand my son”, “I’m not sure if I still know my daughter”. The complaints speak a lot of truth. How much quality time do children have with their parents? How much time do parents have with their children? Years ago, a reliable survey informed us that children have more time in front of television than with their parents. I guess today, children have more time listening to their Ipod than to their parents. How then can meaningful relationships be established in the family if people have no time for each other? If we don’t change our ways, I’m afraid many families will suffer and we will end up not knowing each other well.

And it’s the same thing with our relationship with God. If we are not willing to give God our time, we will never know him well. By our human capacity, we cannot understand or know God; it is God who makes himself known to us. All we need to do is to open our hearts to him. Pope Benedict XVI encourages people to establish a personal relationship with Jesus. He says that the only way to know God’s will is to have a personal experience with Jesus. The pope made the point that God always wants to relate intimately with us through Jesus.

I would like to end my homily with a short story with the hope that we too will come to know God from our hearts.

A famous actor was invited to a function where he was asked to recite for the pleasure of the guests. Having recited a few common verses, he asked if there was anything in particular they wanted to hear. After a moment or two, an old pastor asked to hear Psalm 23, “The Lord is my Shepherd”. The actor paused for a moment and then said, “I will, but on one condition – that you will recite it also, after I have finished.”

The pastor was taken by surprise. “I’m hardly a public speaker, but if you wish, I shall recite too.”

The actor began quite impressively. His voice was trained and his intonation was perfect. The audience was spellbound and when he finished, there was great applause from the guests. Now it was the old pastor’s turn to recite the same psalm. His voice was not remarkable, his tone was not faultless, but when he finished, there was not a dry eye in the room.

The actor rose and his voice quivered as he said, “Ladies and gentlemen, I reached your eyes and your ears; he has reached your hearts. The difference is this: I know the Psalm but he knows the Shepherd.”

(The story is from the book Throw Fire by John Fuellenbach, S.V.D)

11th Sunday in Ordinary Time (C)

2 Sam 12:7-10, 13; Gal 2:16, 19-21; Lk 7:36-8:3

When we hear the word “sinner”, we immediately think of an arrogant neighbor, an unfaithful spouse, a corrupt government official, a prostitute, or a shrewd businessman. Yet, when Jesus says “I have come to call sinners”, he is referring not only to the persons we mentioned but to us. We are the people who have fallen short of God’s expectations. Each one of us is a sinner, a violator, or an offender. And so, every time we hear the word “sinner”, we might as well remember ourselves and our failures. If we hear the word “sinner” and start to think only of other people, we are guilty of the sin of self-righteousness.

Simon the Pharisee is a perfect example of a self-righteous person. In his heart, he condemns the woman who is expressing to Jesus a significant amount of care. “If this man were a prophet, he would have known who and what kind of woman this is who is touching him – that she is a sinner” (Lk 7:39). Simon considers the woman immoral and shameful, but he fails to see his own shortcomings. He invited Jesus to his house but he has not provided him the usual hospitality for a guest. Jesus has to remind him this: “I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. You gave me no kiss, but from the time I came in she has not stopped kissing my feet. You did not anoint my head with oil, but she has anointed my feet with ointment” (Lk 7:44-46). For Jesus, the intruding woman, not Simon, merits praise. She deserves not condemnation but commendation for her warm expression of gratitude.

Jesus offers a simple story to explain the woman’s extraordinary behavior. “A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. When they could not pay, he canceled the debts for both of them. Now which of them will love him more? Simon answered, ‘I suppose the one for whom he canceled the greater debt’” (Lk 7:41-43). The point of the parable is clear: The woman, who knows very well the gravity of her sins, throws herself on Jesus’ mercy and receives forgiveness.

The first reading gives us an example of a great sinner who responded well to God’s compassion and forgiveness. David committed adultery with Bathsheba and plotted the murder of her husband, Uriah. When the prophet Nathan confronts David of his great sin, he confesses to it without any argument, rationalization or excuses. His humble recognition of the gravity of his offense opens for David the way to conversion and absolution.

David’s confession goes like this: “I have sinned against the Lord” (2 Sam 12:13). David knows that his sins of adultery and murder were ultimately acts of rebellion against God. Of course, David has caused great harm to Bathsheba and Uriah, but the one he offended most in sinning was God. Remarkably, however, the prophet Nathan easily extends God’s forgiveness to David, implying the unconditional nature of the divine absolution. The Bible testifies that forgiveness allowed David to become not only a great king but also a true servant of Yahweh.

Today’s liturgy should move us to recognize humbly our sins and confess them to God through the sacrament of reconciliation. After receiving absolution for our sins, let us be grateful and begin to share the joy of forgiveness with others. May we not turn back to our old, sinful ways and begin to serve the Lord with gladness!

One rainy afternoon a mother was driving along one of the main streets of town. Suddenly, her son Matthew spoke up from his relaxed position in the rear seat. “Mom, I’m thinking of something.” This announcement usually meant he had been pondering some fact for a while and was now ready to expound all that his seven-year-old mind had discovered. His mother was eager to hear. “What are you thinking?” she asked. “The rain is like sin and the windscreen wipers are like God, wiping our sins away.” “That’s really good, Matthew”, she replied. Then my curiosity broke in. How far would this little boy take this revelation? So she asked, “Do you notice how the rain keeps on coming? What does that tell you?” Matthew didn’t hesitate one moment with his answer: “We keep on sinning, and God just keeps on forgiving us.”

(The story is told by Tommy Lane)

Solemnity of the Most Precious Body and Blood of Christ (C)

Gen 14:18-20; 1 Cor 11:23-26; Lk 9:11-17

In 1263, a German priest, Peter of Prague, stopped at Bolsena while on a pilgrimage to Rome. He is described as being a pious priest, but one who found it difficult to believe in Transubstantiation. While celebrating Mass at the tomb of St. Christina, located in Bolsena, Italy, he had barely spoken the words of consecration when blood started to seep from the consecrated Host and trickle over his hands onto the altar and the corporal.

The priest was immediately confused. At first he attempted to hide the blood, but then he interrupted the Mass and asked to be taken to the neighboring city of Orvieto, the city where Pope Urban IV was then residing.

The Pope listened to the priest’s story and gave him absolution for his lack of faith. He then sent emissaries for an immediate investigation. When all the facts were ascertained, he ordered the Bishop of the diocese to bring to Orvieto the Host and the linen cloth bearing the stains of blood. With archbishops, cardinals and other Church dignitaries in attendance, the Pope met the procession and, amid great solemnity, had the relics placed in the cathedral. The linen corporal bearing the spots of blood is still reverently enshrined and exhibited in the Cathedral of Orvieto, Italy.

Pope Urban IV was prompted by this miracle to commission St. Thomas Aquinas to compose the liturgical prayers in honor of the Eucharist. One year after the miracle, in August of 1264, Pope Urban IV introduced the saint’s compositions, and by means of a papal bull instituted the feast of Corpus Christi.

(The story is told by Fr. James Farfaglia)

The Church’s feast of Corpus Christi is an expression of our strong belief in the real presence of Christ in the Eucharist. In the second reading, Saint Paul recalls how the Lord Jesus had instituted the Eucharist on the night before he died: “The Lord Jesus took some bread, and after he had given thanks, he broke it, and he said, ‘This is my body, which is for you; do this in remembrance of me.’ And in the same way, with the cup after supper, saying, ‘This cup is the new covenant in my blood. Whenever you drink it, do this as a memorial of me’ (1 Cor 11:23-25). The phrase “Do this in remembrance of me” is taken by the Church as a direct command by the Lord for his followers to perpetuate the memorial and the fruits of his redeeming sacrifice. And so, we believe that every time we gather and celebrate the Eucharist, we continue to benefit from the salvific action of Christ.

Other Christians do not believe in the real presence of Christ in the Eucharist. For them, the bread and wine are mere symbols of the Body of Christ, not his presence. However, we, Catholics, point out that when Jesus held the piece of bread and the cup of wine in his hands, he did not say “These are symbols of my body and blood”. Instead, he said, “This is my body” and “This is my blood” (See Matthew 26:26-28), meaning, he was giving himself under the form of bread and wine. This interpretation is quite consistent with Jesus’ statement in the gospel of John: “I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world” (6:51). His listeners reacted strongly to this, saying, “How can this man give us his flesh to eat?” (6:52). But the Lord did not waver and continued to say, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day” (6:53-54). It is reasonable to believe that in saying this, Jesus was referring to the Eucharist that he was about to institute at the Last Supper.

To believe in the real presence of Christ in the Eucharist is a matter of great faith. The bread and wine do not manifest any difference in size, color, or taste after their consecration. Our senses, in fact, would not confirm that the consecrated bread and wine are now the Body and Blood of Christ. But when it comes to the mysteries of God, we are challenged to surrender our senses, even our intellect, to faith.

There is a fascinating story told of scientists from NASA interested in experimenting with the energy of the human body and how the aura might be affected by prolonged travel in space. They devised a camera that could perceive the aura. They asked permission of a dying man in a hospital if they could observe his aura as death approached. The man consented to the experiment.

While observing the man through a monitor set up in an adjacent room one day, they were stunned by a white light that suddenly appeared on the screen. Without knowing exactly what was taking place in the hospital room, they observed that the white light entered the dying man and then filled him with a radiant light.

When the scientists entered the sick man’s room, they found a priest praying by his bedside. The priest had brought the dying man Holy Communion. The scientists were so moved by this miracle that they converted to Catholicism.

(The story is told by Fr. James Farfaglia)

Through the feast of Corpus Christi, the Church wishes to inspire in us great reverence and devotion to the Blessed Sacrament. May we always do our best to receive the Body and Blood of Christ in the Mass with proper disposition and constant longing!

Feast of the Most Holy Trinity (C)

Prov 8: 22-31; Rom 5:1-5; Jn 16:12-15

Filipino Bishop Jose R. Manguiran points out the special significance of the number “3” in the life of our Lord Jesus Christ:

At his birth at Bethlehem, the child Jesus was paid a visit by 3 kings who handed him 3 gifts. His appointed time to proclaim the good news to the public was only 3 years. He was condemned to death on the cross at the age of 33; breathed his last at the hour of 3 in the afternoon. After 3 days in the tomb he rose to life again.

In his most sacred moments, Jesus would bring with him 3 closest companions: Peter, James and John. On Mount Tabor, 3 persons were seen: Jesus, Moses and Elijah. On Mount Calvary, 3 were crucified: Jesus, Estas and Dimas.

While Jesus was being publicly condemned before Caiaphas, his closest friend Peter disowned him 3 times at 3 o’clock in the morning. Realizing his grave sin, Peter repented, turning out to become the most faithful disciple. Without doubt, Christ appointed Peter the first shepherd of the Church. His appointment was very simple; only one question was asked of him, but repeated 3 times, “Peter, do you love me?” The question asked 3 times reminded Peter of his 3-declaration betrayal. And so, he affirmed 3 times, “I do love you.”

(From Life Today, August 2000)

The number “3” also is significant to our faith because we believe that there are three persons in one God, equal in divinity yet distinct in personality. One might be surprised to know that the word Trinity is nowhere to be found in the Bible. The Church came to formulate the doctrine of the Trinity simply because its reality has become part of the faith-experience of God’s people.

First of all, the People of Israel experienced God as a Father, the creator of all things, whose salvific action has been part of their life-story as a nation. Second, the Israelites also experienced God as a Son who became human and whose life, death and resurrection gave meaning to their lives. And finally, they experienced God as one who unifies and enlightens them, who enables them to proclaim the message of salvation to the world. The Holy Spirit is the same God who loves and sanctifies them from the very beginning.

In the gospels, Jesus himself speaks about God as Father (Jn 1:18); he reveals himself as God’s only Son (Mt 11:27); and he mentions about the oneness he shares with his Father (Jn 17:21). Then, he tells about the Holy Spirit who comes from the Father and who leads disciples to the complete truth (Jn 16:13). Thus, we are confident in believing the doctrine of the Trinity because Jesus himself has made it known to us.

Since we are created in the image and likeness of the Triune God, we need to understand the inner life of the Trinity in order to know about the kind of persons we should be or the kind of life we should live.

First and foremost, the doctrine of the Trinity reveals that there are three Persons in one God. Though each Person is unique and distinct in personality, all three are equal in dignity. In the same way, each human person is unique and different from others, and yet, we are equal in human dignity. This is an important reminder because usually we find it difficult to consider another as equal. When we look to a person, we either look up to him or look down on him. John Paul II once said: “The image of God is reflected in each human being. That is the basis for the deeper truth of the human being, which must in no case be denied or injured. Every insult to a human being is in the end directed at his Creator, who loves him like a Father.”

Moreover, the Trinity makes known to us a God who exists in a community. The Father, Son and Holy Spirit exist for one another in love and in perfect unity. This reality reminds us that we, too, are created as social beings. God observed from the beginning that “It is not good that the man should be alone” (Gn 2:18). We are meant to exist with and for one another. Therefore, a Christian must shun every tendency to isolationism and individualism. The Trinity shows that we become fully human only when we live our lives with and for others.

A pastor in a country parish heard that one of his parishioners was going about announcing that he would no longer attend church services. His rebellious parishioner was advancing the familiar argument that he could communicate just as easily with God out in the fields with the natural setting as his place of worship.

One winter evening the pastor called on this reluctant member of his flock for a friendly visit. The two men sat before the fireplace making small talk, but studiously avoiding the issue of church attendance. After some time, the pastor took the tongs from the rack next to the fireplace and pulled a single coal from the fire. He placed the glowing ember on the hearth.

The two men watched as the coal quickly ceased burning and turned an ashen gray while the other coals in the fire continued to burn brightly. The pastor remained silent. “I’ll be at services next Sunday,” said the parishioner.

(The story is by B. Cavanaugh)

Feast of Pentecost (C)

Acts 2:1-11;1 Cor 12:3-7, 12-13; Jn 20:19-23

The three Persons of the Trinity were planning a holiday. The Spirit, manifesting the creative part of the divine nature, was coming up with the ideas. “Let’s go to New York,” he suggested. “No, no, no,” said the Father, “They’re all so liberated, they’ll spend the whole time calling me “Mother” and it will just do my head in.”

So the Spirit sat back and thought. “I know. What about Jerusalem?” he said. “It’s beautiful and then there’s the history and everything.”

“No way!” the Son declared. “After what happened the last time, I’m never going there again!”

At this point, the Spirit got annoyed and went off in a huff. Sometime later he returned and found that the Father and Son had had an idea they both thought was excellent.

“Why don’t we go to Rome?” said the Son.

“Perfect!” cried the Holy Spirit. “I’ve never been there before!”

(The story is from an unknown author)

Today we celebrate the feast of Pentecost to commemorate the descent of the Holy Spirit on the first Christian community. Before he ascended to heaven, Jesus asked his followers not to leave Jerusalem and to wait for the promise of the Father (Acts 1:4-5). He wanted them to bond together and prepare themselves to receive the gift of the Holy Spirit. And so, they gathered in prayer in the cenacle, waiting eagerly for the promised event (Acts 1:14).

The moment came ten days after Jesus ascended to heaven, around fifty days after his resurrection. The Book of Acts narrates that the Holy Spirit descended like tongues of fire and rested on the head of each of the apostles. Soon after, the apostles “began to speak foreign languages as the Spirit gave them the gift of speech” (Acts 2:4). Theologians would like to consider this event as the birth of the Church, when the small bond of Jesus’ followers began to preach the good news to all people regardless of race and tongue. The Holy Spirit was the dynamic power who moved and empowered the disciples to start fulfilling the mission entrusted to them by Jesus.

There is an important lesson to learn from the Pentecost-experience of the apostles. Before every missionary endeavor, we must gather together in prayer and invoke the assistance of the Holy Spirit, for only the Spirit can make our plans and actions bear fruit and serve the common good.

The readings of the liturgy inspire us to appreciate the movements of the Holy Spirit in the Christian community. First of all, the Holy Spirit breaks division and discrimination. The first reading narrates that right after receiving the Holy Spirit, the disciples were boldly preaching in public and they spoke different languages to people, to the amazement of the huge crowd. The people heard the disciples preaching to them in their own tongues, and all of a sudden, there was no distinction between the listeners.

The fruit of the Holy Spirit’s presence in the first Christian community was oneness in Christ. What the Spirit did to the early Church was to break boundaries and barriers between persons. The disciples were starting to become a sign of contradiction in the world for now they were living with the norms of the Holy Spirit, who wanted to create a new humanity – a humanity of brothers and sisters, a humanity of equals, a humanity of Christian believers.

In our reflection, we should ask ourselves: Are we faithful to what the Holy Spirit forms? In our communities, is the will of the Holy Spirit being observed, or is there still discrimination?

The Holy Spirit wants us to continue doing the mission of Christ in the Church. We have to treat each person as a brother or sister so that wherever we are, at home or abroad, we will continue to see and feel living among brothers and sisters. We have to respect, serve, and care for everyone, regardless of color, gender, age, sexual orientation, religion, etc. This is what the Holy Spirit wants us to do – break all barriers so that a new world order will be established.

Moreover, the Spirit gives many different charisms for the good of the Christian community. The second reading says: “There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone” (1 Cor 12:4-6). The Holy Spirit, the third Person of the Trinity, provides different talents to people so that the various needs of the Church can be addressed. The charisms of prophesying, teaching, healing, leading, praying, singing, etc are gifts of the Holy Spirit to the community so as to make it fully alive.

We are witnesses of the gifts of the Holy Spirit in our own Christian communities. In the parish, for example, we have people with different talents and capacities contributing in the work of evangelization. Some are singing beautifully in the choir; others are serving efficiently as lectors or prayer leaders; and some others are zealous missionaries, pastoral workers and catechists, etc. Such is the will of the Holy Spirit because the parish cannot survive with only one charism.

But what ties these different charisms? It is the common good. The Holy Spirit awakens in people the sense of the common good. The Spirit leads us to serve one another and to love one another. We have different talents, but we are inspired to contribute our talents for the good of all. The Spirit wills that there should be an exchange of gifts because without the sharing of gifts the missionary work of the Church will suffer.

In our reflection, we should ask ourselves: are we living by the Holy Spirit? Are we generous enough to share one’s talents for the common good?

Unfortunately, some communities are impoverished because the people are not generous to share. There is an abundance of gifts but people only serve their own interests or the interests of their family. Obviously, communities like these are not truly Christian because they are living against the will of the Holy Spirit.

A mouse looked through the crack in the wall to see the farmer and his wife open a package.

“What food might this contain?” The mouse wondered – he was devastated to discover it was a mousetrap. Retreating to the farmyard, the mouse proclaimed the warning. “There is a mousetrap in the house! There is a mousetrap in the house!”

The chicken clucked and scratched, raised her head and said, “Mr. Mouse, I can tell this is a grave concern to you, but it is of no consequence to me. I cannot be bothered by it.”

The mouse turned to the pig and told him, “There is a mousetrap in the house! There is a mousetrap in the house!”

The pig sympathized, but said, “I am so very sorry, Mr. Mouse, but there is nothing I can do about it but pray. Be assured you are in my prayers.”

The mouse turned to the cow and said, “There is a mousetrap in the house! There is a mousetrap in the house!”

The cow said, “Wow, Mr. Mouse. I’m sorry for you, but it’s no skin off my nose.”

So, the mouse returned to the house, head down and dejected, to face the farmer’s mousetrap alone. That very night a sound was heard throughout the house like the sound of a mousetrap catching its prey. The farmer’s wife rushed to see what was caught. In the darkness, she did not see it was a venomous snake whose tail the trap had caught. The snake bit the farmer’s wife. The farmer rushed her to the hospital, and she returned home with a fever. Everyone knows you treat a fever with fresh chicken soup, so the farmer took his hatchet to the farmyard for the soup’s main ingredient.

But his wife’s sickness continued, so friends and neighbors came to sit with her around the clock. To feed them, the farmer butchered the pig.

The farmer’s wife did not get well; she died. So many people came for her funeral. The farmer had the cow slaughtered to provide enough meat for all of them.

The mouse looked upon it all from his crack in the wall with great sadness.

(The story is from an unknown author)

Feast of the Ascension (C)

Acts 1:1-11; Eph 1:17-23; Lk 24:46-53

Was the Ascension not supposed to be a sad event in the life of the Church? Interestingly, the gospel narrates that soon after Jesus parted from them and was lifted up to heaven, the disciples “worshipped him and then went back to Jerusalem full of joy” (Lk 24: 52). Why were they rejoicing Jesus’ disappearance? And why do we continue to commemorate the Lord’s Ascension as a feast? We can think of some possible reasons for this joyful attitude.

First, in the mystery of the Ascension, Jesus preceded his disciples into the kingdom of God the Father. Because of this, we, who are parts of his Body, live in the hope that one day we will be with him in eternity. A human situation might help explain this point:

A huge, beautiful house is located near your place. You have been dreaming all your life of seeing the inside of the mansion. However, such is not possible because you have no relationship with the proprietor of the house. Entering would be a criminal offense of trespassing. One day, the only son of the house-owner decides to make friends with people in the neighborhood. He is so kind and charismatic, and after a short time, you become his closest friends. Now, the most amazing thing follows: He invites you to come to his house and meet his father. Imagine how excited you are of the prospect of entering the place of your dreams and of knowing its owner.

This we know for a fact from the Scriptures: “No one has gone up to heaven except the one who has come down from heaven, the Son of Man” (Jn 3:13). Clearly then, by our own capacity, we cannot enter God’s abode. But Christ, the only begotten Son of God, has gained for us access to the kingdom and there prepared our special rooms (Jn 14:2-3). The preface of today’s Eucharist says it beautifully: “Christ . . . has passed beyond our sight, not to abandon us but to be our hope . . . where he has gone, we hope to follow.”

Second, having Jesus once and for all in the sanctuary of heaven, disciples are now blessed with a mediator per excellence. Jesus Christ, the one priest of the new and eternal Covenant, “entered, not into a sanctuary made by human hands . . . but into heaven itself, now to appear in the presence of God on our behalf” (Heb 9:24). With Jesus at the right hand of the Father, we are now assured of an Advocate who will speak for us.

Humanly speaking, it would be nice to have an advocate or somebody who promotes us when we are not known, who defends us when we are at a disadvantage, or who explains our side when we are less understood. In heaven, Jesus is our perfect intercessor, supporter and defender because he knows everything human. He understands our joys and pains, consolations and trials, strengths and weaknesses. As the Book of Hebrews says, “We do not have a high priest who is unable to sympathize with our weaknesses, but one who has similarly been tested in every way, yet without sin” (4:15).

Finally, the Lord’s Ascension became a special occasion to remind disciples of their universal mission: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. . . .” (Mt 28:18-19). The Risen Christ has chosen to share with us the mission that he received from his Father. He empowers us to share the good news of salvation with every person we meet.

Jesus has ascended to heaven, but his spirit remains with us. He has disappeared, but he has not departed. In fact, he wills to make himself present in the life of all his disciples. “You are witnesses of these things” (Lk 24:48). The “You” here refers not only to the apostles but to all followers of Jesus. Every Christian is called to bring the person and love of Christ into the world.

As Jesus was lifted up to the sky, the disciples kept looking up, mesmerized by the beauty of the mysterious event unfolding right before their very eyes. They seemed to forget everything. And the angels have to call their attention: “Men of Galilee, why are you standing there looking at the sky?” (Acts 1:11). This question still is relevant to remind Christians that they are not to remain passive worshipers. We are left with a mission. Our principal concern in life is to bring God’s love to the world by making Jesus present in the daily lives of people. We can do this by living and promoting gospel values such as love, understanding and forgiveness. We must respond to this challenge or the world will never know the immensity of God’s love.

Mike was a Christian, and his pal Joe, an atheist. Joe lost no opportunity to have a “go” at Mike about what he saw as the irrelevance of Christianity.

One day they were out for a walk when they came across a gang of “toughies,” who were fighting and swearing. Joe pointed to the scene, and said, “Look, Mike, it’s been 2000 years since Jesus came into the world, and it’s still filled with aggression and violence.” Mike said nothing.

Five minutes later they came upon a group of dirty faced children. Now it was Mike’s turn. He pointed to the kids and said to Joe, “Look, Joe, it’s over 2000 years since soap was first discovered, and yet the world’s still filled with dirty faces.”

(The story is from 150 More Stories for Preachers and Teachers by Jack McArdle)