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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.

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“Pentecost Sunday,” A Gospel Reflection by Fr. Efren Jimenez, OFM

“We have never even heard that there is a Holy Spirit…”

Thus, we read in ACTS 19:2
Today, many Christians may have asked the same question. But strangely sometimes the Holy Spirit manifests Himself in a wonderful way. This happened to Dr. Joel Jimenez, M.D., my cousin who works and lives with his family in Las Vegas, Nevada, USA. He is not a religious person, but simply works hard as he is committed to his medical profession. He testified in the opening words in the book he wrote May God Bless You (Xlibris Corp. 2010).

“ One night, I suddenly had an inner indescribable feeling I had to write something. Some thoughts entered my mind as if someone was telling me to do something. I was afraid I would hear voices and be labeled with a psychiatric condition. Thank God I didn’t hear any voices but suddenly my mind and body were guiding me to look for a pen and paper.Instantaneously, without my control, with a pen in my hand, I started to write words, phrases and sentences, which I think were divinely-inspired. I was totally aware of what was going on. With several thoughts entering my mind, my hand started to write, ”I am God talking to you. Don’t be afraid for I am using you to spread the Gospel in the modern world. People have forgotten to pray. They even deny my existence. They no longer respect me – their creator. I’ll use you to tell people I love them unconditionally…that this world would be a better place to live in if there is less greed and less hatred. Tell them to show more love and respect to one another. Tell people to share their wealth because they can’t take it with them. I’m a loving and forgiving God. I want people to be happy and have a sense of humor. I’m not vengeful but I could show my anger if I want to. Most of the human misery and suffering are from their own making.”

“So, I was asking myself and God what was the significance of all this? Then in the Fall of 2009, an idea came out of nowhere when I started writing and typing some Bible passages. I used the idea similar to acrostics, highlighting certain letters in some Bible passages, indenting the words and phrases, aligning those letters vertically and creating inspirational and powerful messages or themes. I researched the word acrostic and surprisingly found the symbol for Jesus Christ was a fish acrostic. The initials ICHTHYS (IX0YE) is the Greek word for fish i.e. Ieous, CHristos, THeou, Yios, Soter, hence the frequent use of the fish as a symbol for Jesus Christ from the early days of Christianity to the present time.”

Matthew 28: 16-20

Then the eleven disciPles went to Galilee, to the mountain wheRe Jesus had told thEm to go. When they sAw him, they worshipped him; but some doubted. Then Jesus Came to tHem and said, “All authority in Heaven and on Earth has been given to me. Therefore Go and make disciples Of all nationS, baPtizing them in the namEof the Father and of the Son and of the HoLy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of age. (Preach the Gospel.)

Matthew 5:1-12

Now when Jesus saw THE crowds, He went up on a mountainside and at down. His disciples came to him, and he began to teach them, and saying: Blessed arE the poor in spirit, for theirs is the kingdom of heAven. Blessed are Those who mourn, for they wIll be comforted. Blessed are the meek, for They will inherit the earth. Blessed are those who hUngeranD thirst for rightEousness, for they will be filled. BlesSed re the merciful, for they will be shown mercy. (The Beatitudes)

1 John3:16-24

This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our Brothers. If anyonEhasmateriaLpossessIons and sees his brothEr in need but has no pity on him, how can the loVe of God bE in hIm? Dear childreN, let us not love in words or tongue but with actions and in truth. This then is how we know that we belonGto the truth, and hOw we set our hearts at rest in his presence whenever our hearts conDemn us. For God is greater than our hearts, and he knows everything. Dear friends, if our hearts do not condemn us, we have confidence before God and receive from him anything we ask, because we obey his commands and do what pLeases him. And this is his cOmmand: to belieVe in the namE of hissOn, Jesus Christ, aNd to love one Another as he commanded us. Those who obey his cOmmands live in him and he in Them. An tHis is how we know that he livEs in us: We know it by the spiRit he gave us. (Believe in God, love one another.)

If you want to order the book contact: Xlibris Corporation, 1-888-795-4274, http://www.Xlibris.com, orders@Xlibris.com

In these examples, the author was able to “read” the hidden theme or thought behind the scripture passage. It is by the motion of the Holy Spirit that guided how the message was revealed in few words. Amazing indeed!

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Sunday Gospel Reflection by Fr. Efren Jimenez, OFM

The Road to Emmaus – How to get There
From Jerusalem, to Nablus, turn left at kilometer 9 (Nablus is a flourishing town, Center of Samaria district, known for its soap made from olive oil).

Following the road for another 4 kilometers you hit a sleepy Arab Muslim Village called EL Qubeibeh, Emmaus.

There are three Christian neighborhoods there – the German Sisters of St. Charles Borromeo, the German Hospice, and the Franciscan compound composed of a Sanctuary, the Convent of friars, and a school.

The name EL Qubeibeh (Little Dome), possibly got its name from a dome (Parva Mahomeria) of the Crusaders. The Franciscans took care of the property since their arrival in 1335 for the custody of the Holy Land, and began a pilgrimage there. Unfortunately, Emmaus is out of the way for pilgrims visiting the Holy Land. But it is worth visiting the place because of its truly biblical significance.

Franciscans Archaeologists made several excavations there throughout the years and they have confirmed the existence of the village at the time of Christ. The Franciscan built a sanctuary there in 1861, in the spot where the Byzantine Community stood from 3rd to 6th Century.

At present visitors may enter a wide gate leading to the Square in front of the Church, the ubiquitous Jerusalem Cross emblazoned on the iron gate. The road leading to the sanctuary is filled with ancient pines and olive trees so that you really feel the welcome invitation on the gate, “Lord, stay with us!”

On a clear day, standing 800 meters above sea, the city of Jerusalem can be seen, and further toward the sea the ancient city of Jaffa, where the imposing church of St. Peter stands at the edge of the Mediterranean sea. (It is in this monastery of St. Peter where I have lived for sometime.) Inside the church at the left side, is a constructed rectangular place, which according to tradition is the place of the “house” of Cleopas, one of the disciples who entertained the Divine Messiah after his resurrection.

The Road to Emmaus – Our Story
Luke’s story of the disciples on the road to Emmaus is our story. It is a beautiful post Resurrection story of life’s journey. This story is so profound in its message that studies on stages of human growth in the aging process considered this episode as corresponding to spiritual passages experienced by those celebrating midlife journey.

In the course of this journey on the road to Emmaus, the disciples move from despair, disorientation, and new beginnings. The two disciples are leaving Jerusalem because they have experienced the death of Jesus and not the resurrection. They had believed in him and his cause and gave themselves to him and his work. Now he was dead and gone and they were in a state of disorientation. We can imagine what they said to one another, “Conversing about all the things that had occurred.” “(Luke 24:14)

The midlife experience recognizes some shock received of an unexpected inner or outer event in one’s life. Both small and great events can be the cause of one’s kingdom tumbling down. The infidelity of a spouse, the death of a spouse, divorce, demotion, a child on drugs, unwanted pregnancy, health problems – any of these can be the cause of someone asking, “Is this all there is?”

The two disciples asked, “We were hoping that he would be the one to redeem Israel.” How much this reflects the person moving to the end of the first half of life. “I had such hopes,” one cries internally.

In the wake of a broken relationship, shortened dreams, mental or physical collapse, lost joy and lost soul, painful betrayal and darkness never before imagined, one finds oneself without hope or expectation of a new life, resurrection.

But Jesus puts light on the bigger story. Jesus enlightens the disciples by showing the deeper meaning of what had occurred in the suffering and death of Jesus, “As he interpreted to them what referred to him in all the scriptures.” (Luke 24:27) The person in midlife rises up out of the ashes. The disciples got up immediately and returned to Jerusalem where they found the Eleven and the rest of the company assembled. They shared all that caused their sorrow, they had been dead, and now they lived.

There is a call to growth, a call to spiritual growth in each of us, a call to the significance and meaning of our own suffering and pain and of life itself, a call to intimate relationship with Christ the Beloved, a call to the transpersonal and to love and liberation of each other; a call to true wisdom and redemptive love of Christ.

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“Jesus as the Messiah From Which We Drink Living Water” by Fr. Efren Jimenez, OFM

Jesus declared, “if anyone thirsts, let him come to me and drink. He who believes in me, as the scripture says, out of his heart will flow a river of flowing water.” (John 7:37-38)

Our Country is so blessed with natural beauty, an archipelago of 7,107 Islands, vast oceans from all sides surround it – The Pacific Ocean, the China Sea, Sulu and Celebes seas. Land and water define the Filipino life. But it is a sad fact that greed and ignorance about the living earth resulted in excessive exploitation of natural resources – reminding how its destruction impacts on our lives. (Common to all the readings this Sunday of Lent is an affirmation of God’s benevolent care for those who place their well-being in God’s hand, that is, an affirmation of God’s unconditional love.)

An important symbol of God’s sustaining grace is the element of water. The symbolism of water is ambivalent in the Bible representing both evil and good (Jonah 2:3). We knew the story of the Israelites wandering through the desert, water was critical to their survival. But in the midst of this God was testing them. The dependence of the people on this element becomes a statement concerning their dependence on God, a malicious manner in which they obtain their water stands in the text as a commentary on human pride and arrogance.

The episode in the gospel points to the central role water brings to our longing for life’s fullness. In the context of Lenten struggle and longing for rebirth, we enter into the heart of the conversation between Jesus and the woman by the well. Undaunted Jesus greatly but firmly brings us to a deeper perception of life through a conversation about water.

1. He asks us to give him a drink but only as a lead-in to the central difficulty confronting us, to know Jesus as the Messiah from which we could drink living water.

In the water of Baptism, God uses the sacrament of water to wash away our sin, death, and power in our lives.

It is with deep mystery of faith to experience Jesus’ offering on the cross, where blood and water flows, for our salvation.

2. “I thirst ..!” one of the last words of Jesus on the cross, St. Paul gave a deeper explanation of these haunting words of Jesus: “Each of us is now as part of his resurrection body, refreshed and sustained at one fountain his spirit – where we all come to drink.” 1 Cor. 12:13

We are reminded that each of us in our lives may have a dehydrated heart. In fact our maker wired us with thirst. Stop drinking and see what happens. Physical changes occur in our body – dry mouth, thick tongue, no moisture in the mouth, we can suffer delirium. Deprive your soul of spiritual water, and suffer the consequences. Confusion, waves of worry, instability of thoughts. Jesus declared, “If anyone thirsts, let him come to me and drink. He who believes in me, as the scripture says, out of his heart will flow a river of flowing water .” (John 7:37-38)

This is a challenge for us to drink him often, all the time. Communicate with him, talk to him, listen to him as in this prayerful thought:

“I come thirsty for you, I received your redeeming love on the cross. My sins are pardoned, my death defeated. I received your energy, in the spirit who strengthened me. I received your Lordship, you are mine. St. Augustine reminded me: “My soul is restless, until it rest in thee.”

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February 16, 2014 Sunday Reflection by Fr. Efren Jimenez, OFM

“Before men are life and death, good and evil, whichever he chooses shall be given him. Immense is the wisdom of the Lord; he is mighty in power, and all-seeing.”
–(Book of Sirach, 15:15-20)

St. Augustine said that the freedom of choice is man’s ticket to heaven, and not otherwise due to his / her tendency to sin.

These are amazing words! Profound and endearing words to us who take the path of objective moral values in life to God. There is nothing arbitrary about God’s Law and therefore it is not a transient set of values. It reflects the wisdom of creation itself. The passage from the Wisdom of Sirach argues that within the great Wisdom of God’s creation, human persons have freedom of choice in shaping their lives, and their society. St. Augustine said that the freedom of choice is man’s ticket to heaven, and not otherwise due to his / her tendency to sin. God is never responsible for human sin, and destruction, nor does it constitute a license to sin and destroy. Life and sin are before us. God sees all, and He guides us. But we are responsible for our actions. This passage is stark in its insistence on human responsibility for the consequences of one’s actions and decisions.

It is easy to assume, on the one hand, to conclude that St. Paul’s mind in understanding of God’s Law from the Book of Wisdom are simply the same. He also writes of God’s wisdom, hidden in a secret purpose, which will complete our understanding of our own life story to fulfilment. We live in a confusing world, at times chaotic and dysfunctional, but time will come and all will come to truth.

The Gospel speaks of the completion of the law; the secret purpose of redemption in Christ clearly does not mean that the law is abrogated in favour of license. God’s law is from the beginning and it will last to the end because it is not arbitrary but the very wisdom of creation. In Jesus, the law touches reality to guide and fulfil the good purpose of every human being, and when the law touches the substance of human life, Jesus interprets the traditional prescriptions far more demandingly than most of us would have expected. He does not reduce the law, but bring it to its fullness and completion.

Thus, the beginning of violence and destruction is not murder but includes the many ways of putting one another down, of hurting, excluding or despising another, of holding grudges and unwillingness to discuss problems. Likewise, personal insecurity and breakdown of families come about not only through sensational adulteries, but through each person’s commitment and enduring fidelity in personal relationships. The lustful eye that sees another as less than a person, as an instrument for pleasure, profit, is at odds with the reality of God’s Kingdom. And also with breaking oaths, or forms of many lies, deceits and evasion that make oaths necessary in human society.

Jesus is teaching here the meaning of a transforming new attitude. He is asking us to go beyond the law, to observe the spirit of love and justice, and responsibility arising from a sense of what is right.

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“A BLESSED New Year (2014) to all!” by Fr. Efren Jimenez, OFM

Isang makakalikasan at makatarungang Bagong Taon sa lahat! Mabuhay ang pamilyang Filipino!
When people treasure life than despise it, when people affirm and speak values to one another, when people know they are brothers and sisters, and they keep looking for reasons to have faith in God, then family life becomes a solid place for love, security and transforming agent in our world today.

The liturgy of this feast is a troublesome mixture of so many things all at once. It continues the story of Jesus from the infancy narratives as the Gospel of Matthew relates it. It also offers general words of wisdom about human existence as shaped by family life. At the same time it presents exhortations about Christian community life as distinctively redeemed and redemptive.

The lesson from the Book of Wisdom literature offers reflectionsupon patterns of human life. Each generation shapes the conditions in which life will be lived in the future. This happens in the family circle and also in larger society.

There is a note of responsibility here, in our decision and actions, not only for the making of our lives and personalities, but in large measures also for the making of the lives and personalities of others.

When we turn to the Second Reading we seem to move to the more
particular – to some extent beyond the advise in Wisdom Literature – in the emphasis on forbearance, compassion, patience, humility, bearing with one another and forgiving one another and on top of these, put on love, that is, the bond of perfection.

One must be heroic in the exercise of virtue like humility in situations which are often unjust. Our family, when strengthened by virtue of discernment and pursuing the will of God, can mirror the quality of the Holy Family as described in the Gospel.

The feast of the Holy Family is a celebration of our human bonds with Jesus of Nazareth, and therefore of our redeeming bond of grace with all the human family in the world, but particularly the poor, the distressed, the despised, the abandoned children in the streets.

When people treasure life than despise it, when people affirm and speak values to one another, when people know they are brothers and sisters, and they keep looking for reasons to have faith in God, then family life becomes a solid place for love, security and transforming agent in our world today.

PAX ET BONUM!

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“Sustaining Hope in Time of Terrible Loss”, by Fr. Efren Jimenez, OFM

Sustaining hope in time of terrible loss is a great virtue. It directs our attention that there is greater truth in God, creation must be respected and awed and must be seen as sustainers of life.

Vivid images of tragedy come crossing my mind as I write this reflection – powerful wind, uprooting trees, wiping out homes and buildings, unleashing rampaging sea water into the city, killing thousands! ‘Yolanda’ sounds like “yoledet” a Hebrew word which means holiday! Yes! Nature went berserk and ‘feasted’ without mercy! It did not only waste lives and meagre properties of the ordinary people, but destroyed their hope and their future! It was a waste of spirit, a waste of hope and confidence – it seemed it was sacred loot – “these things you’re staring at … everything will be destroyed.”

Sustaining hope in time of terrible loss is a great virtue. It directs our attention that there is greater truth in God, creation must be respected and awed and must be seen as sustainers of life. This God is alive not only in himself but in the life of every human being.

Our readings this Sunday, as we move towards the end of the Liturgical year, suggest these thoughts for reflection.

(1) The “day of the Lord”, a frequent theme in the scriptures, is portrayed (couched) in cosmic imagery. It is a day of clouds and fire, recalling the past intervention of God in which Divine presence avert before Israel as a pillar of cloud by day and a pillar of fire by night. It is a time of upheaval in the Heavens when the Earth trembles. People are terrified, but it is a time of purification and preparation for the end; God is doing battle for His people, and all who have placed their faith in God can be full of confidence in the middle of confusion and disaster, not because God has no control of the world, but guiding all of history to its fulfilment.

In the New Testament, the day of the Lord, which is the moment of God’s judgment and saving intervention, become also the day of Jesus Christ. It is time to reveal His glory and fullness of creation, a term for judgment and end of oppression and injustice.

As this super typhoon came suddenly and swiftly the day of the Lord will come upon as swiftly like a warrior completing his victory to the accompaniment of cosmic power and wonder. Is this not an image of God revealing his power over the world’s struggle in the grip of evil?

(2) These texts of our readings touch the present reality of our historical situation. The ways we live our lives now, and the disposition we make in our society and its resources and opportunities in economic and political spheres, unfold the events that make up the day of Lord within our history.

We are reminded that today amidst massive destruction of Mother Earth, there is inherent sacredness of creation itself, and in this context salvation means working to bring about the transformation of creation so that it would vividly show the Divine Sacredness.

We must bring ourselves to greater consciousness that nature, ourselves, and the whole created world is groaning for God’s act of redemption.

as published on November 17, 2013, Parish Bulletin
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“We have done no more than our duty”, Fr. Efren Jimenez, OFM

The person of faith becomes so much part of the world of God that even God is one of the family, a person whom one can address in perfect familiarity, even to the point of complaining. In faith, this is the expected, the ordinary, and the “natural.”

One of the fascinating characteristics of the scriptures is the constancy with which they come up with provocative statements. The reader, on reflection, has to ask hard questions. Is this really what God is saying? Howcan He allow the inspired author to make that statement? How can I possibly make this a part of my own life?

We have especially good examples of provocative statements in our first and third readings for this Sunday. The second reading contains a more sober observation that can serve as a summary response to the other two.

The prophet Habakkuk lived at a precarious time in Judah’s history. The mighty Assyrian empire had collapsed before the Babylonians in 609 B.C. and a new enemy had arisen to threaten God’s desperate people (the “Chaldea” of 1:6 refers to Babylon). The prophet was writing at a time when this threat loomed large. The first part of the reading reflects his anguish.

What is most provocative in these verses is the manner in which the prophet challenges God. “How long, O Lord? I cry for help but you do not listen!” Our traditional notion of piety would hardly recommend this kind of prayer. But there it is in the sacred scriptures, an accusation against God!

We do find examples of this kind of human questioning of divine wisdom in other books of the Bible. The most notable, of course, is the Book of Job, where the human protagonist challenges God to appear in a court of law with him. As far as we know, Habakkuk was the first to utter words of this kind to the God of Israel.

The saying about the power of faith is clearly provocative. While Jesus does not expect us to go around commanding sycamore trees to drown themselves in the ocean, one has to admit that it is a striking illustration.

Even more provocative but in a subtler way, is the parable about the servants. They are expected to go about their ordinary tasks in an unostentatious way. They are not to expect a handsome reward every time they pour their master a cup of coffee. Jesus’ disciples are to serve him in the same way: “We have done no more than our duty.”

This is provocative because, in a sense, serving Jesus is quite extraordinary. The total dedication to him, the acceptance of the cross, the serving of others in his name – these have always caught the attention of the world. How can they be said to be no more than duty?

The answer is faith. When one makes that total surrender to the Lord, the all else follows “naturally”. The extraordinary becomes ordinary. The unexpected becomes the completely expected. Saying “of course” to the difficult is the mark of the Christian disciple, the person of faith. Thus the joining of the saying of faith’s power to the parable of the servant-disciples is no accident.

The same explanation applies to the first reading. The person of faith becomes so much part of the world of God that even God is one of the family, a person whom one can address in perfect familiarity, even to the point of complaining. In faith, this is the expected, the ordinary, and the “natural.”

The Pauline author of the second reading had this kind of faith in mind when he tells Timothy to “stir into flame the gift of God…” We are to recognize our rich heritage whereby we can address God as our Father in a familiar way and can serve Jesus as easily and as readily as children of light.

as published on October 6, 2013 Parish Bulletin
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“Who is my Neighbor?” by Fr. EJ

For Jesus it was shockingly so simple, loving the neighbor as oneself is taken very literally.

The Story of the lawyer’s question and its answer in parables is a familiar one, not only because we hear it often and it is easy to remember, but because we often find ourselves situated in that story.

The lawyer who puts this test question seems to present it in a minimal way- that are the necessary conditions for salvation. Jesus responds that the law has already covered this question-but asks the lawyer how he interprets the law. He receives a good answer, straight to the master, quoting from the SHEMA (Deut.6:5). Morever, the lawyer adds to it LEV 19: 18 concerning duty to one’s neighbor.

Jesus then responds in effect. “You see yourself how simple it is.” Precisely that is the point being made in the section of Deuteronomy read today. It is not necessary to seek in esoteric sources the meaning of the Law of God, for the essence of the Law is recited in the people’s most common prayers. It comes readily to the lips and is already in their hearts, calling them to observe it.

It is not difficult to understand the lawyer’s question because it is a common human thinking. He asks to have it made quite explicit – sakto – and specific so that he will know exactly now for he must go to observe the law, “Who is my neighbor?”

For Jesus it was shockingly so simple, loving the neighbor as oneself is taken very literally. The neighbor as oneself is to devote all available time, energy, and resources when they are required to help the needy. No doubt the Evangelist wants us to reflect that Jesus himself if the good Samaritan, and that to follow Him is to do likewise.

as published on July 14, 2013, Parish Bulletin

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“Trinity Sunday” by Fr. EJ

The fullness of redemption is to be found in the Spirit. The Spirit completes the mystery of creation and redemption, guiding us into “all truth”, bringing us all together.

After the cycle of Feasts celebrating the events and phases of Christ’s life among us, the liturgy moves into “ordinary time” But it passes through two transition Sundays: Trinity Sunday this week, and Corpus Christi next week. Ordinary time means living in “the sphere of God’s grace, where we now stand.” And it means gathering around the Eucharist to deepen our true identity, our relationship to the mystery of our redemption and to one another and the world.

What is clearly the formulated mystery of the Trinity is not found in the readings and this lack makes us wonder what the doctrine of the Trinity means and particularly what it means for us. What these readings convey is that it means for us a world transformed into a sphere of grace, the guidance of spirit of truth, and the providence of God’s own wisdom at all times.

The passage about wisdom in the book of Proverbs, is wisdom personified, a maternal figure. The text is at pain to tell us wisdom is at the source and patterns of creation. It is quoted with law of God (Torah) revealed to Israel. In Christian thought, it points to Jesus as the wisdom of God – Jesus is the same at the heart of all creation, accessible to all in the sphere of God’s grace.

In Paul’s thought (second reading) we are justified through faith brought into the realm of faith. This kind of wisdom and transforming love seems to be what Jesus promises to His disciples. In His farewell address Jesus signified to where the disciples are going. So we ask where do you find our orientation? And the answer is: the fullness of redemption is to be found in the Spirit. The Spirit completes the mystery of creation and redemption, guiding us into “all truth”, bringing us all together.

Although the scriptures do not give us a formulation of Trinitarian doctrine as such, the Scripture leads us to come to terms with the Paradox of God who is intimately known yet never comprehended, so intimately present, yet always transcendent. Such is our God, so profoundly mysterious yet dwells in our hearts – Tenere me ama!

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