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Fr. EJ Reflections

SUNDAY GOSPEL REFLECTION BY FR. EFREN JIMENEZ, OFM

Note: This article is a reflection on the first reading from the Book of Proverbs.

Recently a fashion show with lots of flare for entertainment was dubbed as the ‘Naked Truth.” (There’s a lot of nakedness, but what kind of truth, that’s begging the question.)

In one scene, a known Matinee idol was seen dragging a dishevelled woman with a leash around her neck! Instantly, it went viral, receiving deserved flack of great proportion.

The management, I believe, has a lot of responsibility to the moral perception of the viewing public. There is such thing as quality in human thinking and in this case also includes our perception. This kind of show disrupts and undermine people’s capacity for critical thinking.

What is our modern concept of women? Based from an interesting comparison, an ancient description of a woman’s vocation is described elegantly in this Book of Proverbs. We find in this excerpt ideas very similar to those that are being stressed now. The first is that a woman’s productivity and significance is not simply to be confined to the home, but that she should be adequately treated in whatever work or profession she chooses.

Secondly, a woman is not to be valued merely on a physical level, or in a purely sexual way. Rather, she should be regarded for everything she is, and can be, as a uniquely human and feminine person. There are still greater number of nations or cultural attitude towards women’s status as secondary (e.g.Islamic thinking on this regard).

The great value of the woman in the home and her productivity there, is not overlooked as is evident from the lines, “She obtains wool and flax and works with loving hands. She puts her hands to the distaff, and her fingers ply the spindle.” Yet… She reaches out her hands to the poor, and extends her arms to the needy. This last line shows her socialconcern outside the needs of her house. Today a woman steps out of the house beyond her domestic skills. A woman’s commercial significance is also considered but ethical standards must be the point of reference for its full significance. The same is true in the field of politics. Understanding this, then, we have a striking commentary on a woman’s worth as a total person. Her choice of a commitment to her home and family is a most honourable one, but she need not be limited to that. Nor is she mainly judged on her physical appeal. The psalmist dismisses the value of physical attractiveness alone by saying, “Charm is deceptive and beauty fleeting.” The far more beautiful aspect of a woman is her inner core of a richly creative feminine personality. She is seen as a working mother, care giver, nourisher and giver of life. The role of women in the bible is unmistakable – disciple, companion, steward, listener and devoted worker, like Martha and Mary, who chose the better part.

We must give each woman freedom and the opportunity to develop all her creative potential. This, as the quote suggests, a woman can rightly display her abilities, so that “her works may praise her.” This should be true not only in the home, but when appropriate, in the centers of commerce, law, politics, the sciences, and travel as well. As we read again, “her value is far beyond pearls.” Who can stand more brilliantly for the full potential of a woman in Christian tradition, than Mary herself, full of grace and truth.

About Fr. EJ and his other reflections.

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Fr. EJ Reflections

Reflections on the Feast of All Souls By Fr. Efren ‘EJ’ Jimenez, OFM

• No doubt, the observance of the feast of all souls here in the Philippines is most unique – flowers, candles, food and drinks, and even music are part of the celebration. One cannot separate the bonding of the living and the dead, and among the living. Prayers and incensation are made and on top of these are the celebrations of the Eucharist. As if one can hear the very words of Jesus in one solemn tone: “do this in my memory!”

• The theological underpinning of the feast is the acknowledgment of human frailty. Since few people achieve perfection in this life but, rather, go to the grave still scarred with traces of sinfulness, some come face-to-face with God. The Council of Trent affirmed this purgatory state and insisted that the prayers of the living can speed the process of purification.

• Superstition still clung to the observance. Medieval popular belief held that the souls in purgatory could appear on this day in the form of witches, toads or will-ó-the-wisps. Graveside food offerings supposedly eased the dead’s rest.

• Observances of more religious nature have survived. These include public processions or private visits to cemeteries and decorating graves with flowers and lights, recitation of the Holy Rosary and celebration of the Holy mass.

• Whether or not one should pray for the dead is one of the great arguments which divide Christians. Appalled by the abuse of indulgences in the Church of his day, Luther rejected the concept of purgatory. Yet prayer for a loved one is, for the believer, a way of erasing any distance, even death. In prayer we stand in God’s presence in the company of someone we love, even if that person has gone before us into death.

• The deeper religious truth – these are those things we confront in death – loss, change, and transformation. The common denominator in these three realities is the fact that one must give up something. It is possible for both loss and change to lead for transformation to occur unless something is lost and something is changed. Life is a continual process of losing. But in Jesus there is time for change towards transformation, a time comes for throwing stones away, for letting the water go so that it might be made into wine. For giving away five barley loaves so that a multitude may be fed, for the wheat to be crushed and become the Bread of Eternal Life.

About Fr. EJ and his other reflections.

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Fr. EJ Reflections

SUNDAY GOSPEL REFLECTION for the 28th Sunday in Ordinary Time By Fr. Efren Jimenez, OFM

The image used by Jesus in today’s Parable is close to the Filipino heart – a wedding party! Any great occasion in fact can be a reason for a party, from Baptisms, to anniversaries, there is a party. Even a wake for the dead is a party, though in a more solemn mode.

In the Scripture, and liturgy, the symbolism of a party celebration connotes deeper meaning, expressing what God has to offer to the human race – Thus, the Isaiah reading describes in rich imagery what is commonly referred to as the eschatological or end – time meal.

In his description of this meal Isaiah is trying to bring home to the people the exquisite joy and love of that final day when they would be united with the Lord forever. A common life and common love are symbolized. “This is the Lord for whom we looked; Let us rejoice and be glad.”

The banquet of which Jesus speaks in the Gospel is the same, an eschatological meal. But here we are told more about the participants. They will not be simply those you might expect on a royal wedding list. They will be all who want to come, those who sincerely search for the Lord. Our daily Eucharist is a holy meal where we feast on the Body and Blood of Christ. It is a sacred meal of fellowship, forgiveness and love.

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The parable is heavily allegorical (symbolic story). As re-interpreted by Matthew in terms of Salvation history, the lesson is this: Just as distinguished guests, who refused to attend a royal banquet, were replaced by people found at random, one of whom was afterwards excluded for lack of appropriate attire, so also the Jews, having refused the Gospel, will be replaced in the banquet of the Kingdom of God by the gentiles, some of whom will be excluded for lack of good deeds, symbolized by the wedding garment. (Nil Guillemette, Parables of Today)

It is interesting why in the parable, the invitation is turned down, not just once, but several times. Is this also a warning for us? Israel, God’s chosen one, was unable to see the great love that God is offering for his people. How many times, indeed, did we refuse to acknowledge God’s invitation to a love-relationship. His generosity, forgiveness and love take on divine proportions. But God too, in his goodness, reacts to injustice with genuine indignation. God by his very nature becomes angry especially at open scorn and irresponsibility. In today’s world, for example, this is shown in any form of greed in extracting natural resources form mother earth to the extent that our planet is destroyed, leaving no resources for the next generation. (“Generational justice”) “The Planet is being exhausted in the excessive exploitation of natural resources. Not only is the functioning of the human community out of alignment with the functioning of the Planet, but also the human community has become a predator draining the life of its host.” (Thomas Berry)

Perhaps we restrict the meaning in ways Jesus did not intend if we think of the banquet that God offers as only beyond death and outside history. Jesus, as we know from his many reference to the bounty of nature, and interdependence of creatures (web of life), saw all creation as the joyful hospitality of God, inviting everyone to feast of the beauty of God’s hospitality, enabling us to live in an eco-friendly hospitable world!

And the way we respond to ultimate happiness, the consummation God offers, the “Heavenly Feast” is expressed in terms of the lives we live here and how. Thus the whole world and all its resources and opportunities is a divine hospitality, as a feast, a party, even a wedding feast of love of God!

We must act on this challenge to be responsible (Response–able) to honor God in all the glory of a created world.

Ironically, when it rains, it pours; if it floods, how can we have a party? Effect of Climate change?

About Fr. EJ and his reflections.

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