Tag: Fr. Jesus Galindo

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“I am the Gate of the Sheep” by Fr. Jesus Galindo, OFM, A Sunday Gospel Reflection on the 4th Sunday of Easter (A)

Most of the images of Jesus we see in our churches are those of the Sto. Niño, the Sacred Heart and Christ the King — all with crown and scepter, symbols of power. We seldom see an image of Jesus, the Good Shepherd, carrying a lamb on his lap or on his shoulders, or leading his flock. Yet this is how Jesus described himself — not as a mighty king but as a humble shepherd; not in terms of power and prestige but in terms of love, service and sacrifice.

The shepherd image is very much a part of the Old Testament. Yahweh is often called the “Shepherd of Israel.” One of the most beautiful and best known psalms in the bible is psalm 23, “The Lord is my shepherd, there is nothing I shall want.” A shepherd differs very much from office or factory workers; the latter handle tools, machines, computers, and telephones—all of which they leave behind after office hours. A shepherd, however, deals with sheep—living creatures. He cares for them, feeds them, protects them day and night, and treats them almost as if they were human beings: “They hear my voice… and follow me. I give them eternal life.”

Today’s gospel is part of Jesus’ Good Shepherd discourse (Jn 10:1-30). Jesus describes himself as the gate of the sheepfold. He sets himself in contrast to “those who came before me who were thieves and robbers.” Jesus is a good shepherd and a good leader because he feeds and cares for the sheep; while the false shepherds and leaders feed on the sheep, exploit them and take advantage of them for their (the leaders’) own profit. Jesus is the gate leading to fullness of life and salvation.

Today’s gospel is particularly relevant and challenging for all of us who exercise leadership roles in the Church or in society: priests, parents and public servants. Jesus sets himself as the model we should strive to imitate. We priests (and bishops, of course) should ask ourselves: Am I a good shepherd, or just a good administrator, a good manager, a good fund raiser and a good constructor? Where do I spend most of my time and resources, in feeding the sheep or in putting up structures? More often than not, promotion in the ranks is based on a priest’s ability to raise funds or build churches rather than in his work of visiting the sick and the poor or in building basic ecclesial communities.

Parents should also ask themselves: Are we good shepherds or just good providers? Quite often, parents, especially in well-to-do families, think that their main role is to provide for the material needs of their children. “Why do you complain?” they ask their children. “We give you everything you want. You are enrolled in the best school, have the best car, computer… everything.” Yet the young need more than money, cars and computers. They need their parents’ care, affection and quality time. Students in the best schools (who have every gadget) are often victims of psychological problems, drug addiction, etc. So, parents, by all means, be good providers; but, above all, be good shepherds.

As for public “servants,” it is only during electoral campaigns that we hear the word “servant,” when candidates woo their constituents, shake hands, caress children, and issue motherhood statements and unbelievable promises: ”Give me a chance to serve you and I will remove poverty, hunger, unemployment, etc.” Once in office, however, it is an entirely different story; instead of feeding the flock, they feed on it. Anyone who has had to transact business in a government office knows this. It is our task, therefore, to discern and to pray, so that we may find truly good shepherds who will look after the welfare of the sheep and not after own profit.

Good Shepherd Sunday is also World Day of Prayer for Vocations—a day to pray for the increase of vocations to the priesthood and the religious life. It is no secret that vocations all over the world, most especially in first world countries, are dwindling. Smaller families, wider range of options open to the youth, and the tarnished image of priests as a result of the sexual abuse controversy are some of the contributing factors. Parents play an important role in sowing the seed of vocation in their children. The Christian community must be made aware of its responsibility to provide shepherds to minister to the flock. Today, while attending Mass and praying for vocations, the members of every parish assembly might look at the Mass presider and ask themselves: “How many priests has our family, or our community, given to the Church?” May the Lord fill the hearts of parents and children with the spirit of service and generosity.

***

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“Lent and the Sacraments of Baptism and Penance” by Fr. Jesus Galindo, OFM

LENT AND THE SACRAMENT OF BAPTISM
Many of the biblical readings at Mass during this season of Lent can hardly be understood unless we keep in mind the institution of the catechumenate and the religious instruction which the catechumens, i.e., the candidates for baptism, received during the first part of the Mass. One could become a catechumen and receive instruction at any time of the year. In fact, the catechumenate used to last for as long as three years. During this time, the catechumens, under the supervision of the Christian community, tried to put into practice the Ten Commandments. This was called the remote preparation.

When one finally wanted to receive baptism or was considered fit to be baptized, he had to make his desire known to the Church authorities at the beginning of Lent. Those who proved to be serious applicants for baptism were admitted on Ash Wednesday into the list of electi (the chosen ones); during the weeks of Lent, they underwent intense instruction and ascetical training, fast and mortification. This was called the proximate preparation. Baptism was administered only once a year – during the Easter Vigil. Even now, the Vigil’s part three is called, “Liturgy of Baptism.”

After their enrolment in the list of baptizandi (candidates for baptism), they had to undergo three public ceremonies called scrutinia. These scrutinies were first held on the 3rd, 4th and 5th Sundays of Lent, but by the beginning of the 7th century they were moved to Friday of the 3rd week and Wednesday and Friday of the 4th week of Lent. During the second scrutiny they were taught about, and handed a copy of the four gospels, the Creed, and the Our Father. Today, the Masses of these latter days contain several references to baptism – a remnant of the special ceremonies held in those days for the catechumen.

In the pre-Vatican II missals, the first part of the Mass (which we now call Liturgy of the Word) was called Mass of the Catechumens, in reference to the old practice of dismissing the catechumens from church right after the gospel. They were not allowed to participate in the second part of the Mass – the Liturgy of the Eucharist. After the reading of the gospel and the prayers of the faithful, the deacon would say three times, in a loud voice: “Let all the catechumens leave!”; Extant Catechumeni!

The practice of the catechumenate has been revived or restored by the Second Vatican Council. The Constitution on the Sacred Liturgy states: “The catechumenate for adults, comprising several distinct steps, is to be restored and brought into use at the discretion of the local ordinary. By this means the time of the catechumenate, which is intended as a period of suitable instruction, may be sanctified by sacred rites to be celebrated at successive intervals of time.” (n.64)

LENT AND THE SACRAMENT OF PENANCE
When the practice of public penance was organized in the 5th and 6th centuries, the sackcloth and ashes were chosen as a sign of punishment for those who had committed serious crimes. This practice of putting on, or sitting on, sackcloth and ashes existed already in the Old Testament. (Est 4:1; Jon 3:5) In the New Testament, it is mentioned in Lk 10:13 as a sign of penance.

The ashes were imposed on the very first day of the Lenten fast, the Wednesday of Quinquagessima. The period of penance lasted until Holy Thursday, when public sinners were solemnly reconciled, absolved from their sins and allowed to receive Holy Communion, after having satisfactorily fulfilled their penance, as described below. This, by the way, is the origin of the term quarantine, accepted into common usage, to signify separation or exclusion from human contact (as in the case of certain prisoners and persons suffering from infectious diseases).

The procedure of public penance was as follows: Public sinners
approached their priest shortly before Lent to accuse themselves of their misdeeds. On Ash Wednesday, they were presented by the priest to the bishop of the place. Outside the cathedral, poor and noble alike stood barefoot, dressed in sackcloth, with heads bowed in humble contrition. The bishop assigned to each one particular acts of penance, according to the nature and gravity of his crime. Whereupon they entered the church – the bishop leading one of them by the hand and the others following in single line, holding each other’s hand.

Before the altar, not only the penitents but also the bishop and all his clergy recited the seven penitential psalms (6, 32, 38, 51, 102, 130 and 143). Then, each penitent went forward; the bishop imposed ashes on his head and put on him the tunic of sackcloth. After this ceremony, the penitents were led out of the church and were forbidden to re-enter it until Holy Thursday for the reconciliation ceremony.

Meanwhile, they would spend the Lenten weeks apart from their families, in a monastery or in some other place of voluntary confinement, where they devoted themselves to prayer, manual work and works of charity. Among other things, they had to go barefoot all through Lent, were forbidden to converse with others, were made to sleep on the ground or on beddings of straw, and were not allowed to bathe or to cut their hair.

The Church, as a loving mother, did not forget her contrite children; some of the prayers and readings of the Lenten Masses seem to have been chosen with the penitents in mind. (CF. Guide for the Christian Assembly, Vol. II) Eventually, the imposition of ashes as well as other penitential practices were shared, not only by public sinners but by all other people as well, leaving their mark both in the Lenten liturgy and in the ascetical exercises of the season.

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“Whoever Believes in Me Will Never Die”, by Fr. Jesus Galindo, OFM

Water→Light→Life. There is a steady crescendo, a growing intensity, in the gospels of the last three Sundays—all from St. John. On the third Sunday of Lent, Jesus was portrayed as the living water that gave new life to the Samaritan woman and to her town mates. Last Sunday, fourth of Lent, Jesus was the life-giving light, which opened the eyes of the blind man—and his heart too. Today, Jesus is the resurrection and the life—the Lord and giver of life.

All three gospel events were signs (a favorite term of John’s gospel) meant to bring about faith in Jesus. The Samaritan woman and her town mates believed in Jesus. The blind man bowed down and worshipped him. And in today’s gospel, “many Jews began to believe in him.” Not only did they become believers—in all three instances; they also became apostles: The Samaritan woman brought her town mates to Jesus. The blind man defended Jesus before the Pharisees to the point of being expelled from the synagogue because of that. And Lazarus caused many Jews to believe in Jesus; so much so that the chief priests wanted to kill, not only Jesus but Lazarus as well, “because many of the Jews were turning away and believing in Jesus because of him.” (Jn. 12:10-11).

These three gospels of John were used already in the early Church to instruct the catechumens (those who prepared themselves for baptism) in the faith, telling them that, through baptism, they were to become, not only believers but also apostles—and even martyrs, of Jesus Christ.

Today’s gospel about the rising of Lazarus proclaims above all the divinity of Jesus, the Lord and Master of life and death. It also underlines his humanity; he is a true man, with human feelings. No other gospel passage plays up Jesus’ feelings and emotions as much as this one. Like anyone of us, Jesus developed strong bonds of friendship. He was no cold and detached preacher but a very warm human being: “Lord, the one you love is sick.” No name is given, and no name was needed. Jesus’ love for Lazarus must have been so special that there could be no doubt about his identity.

Further down, in verse 36, the Jews themselves attest to Jesus’ love for Lazarus, “See how he loved him,” they said. Jesus’ love however was not confined to Lazarus; it extended to his two sisters as well: “Jesus loved Martha and her sister and Lazarus.” What a lucky family indeed to have enjoyed the special love and friendship of Jesus!

The gospels are usually silent about Jesus’ feelings and emotions. Verses 33 to 38 however are an exception; they are truly emotion-laden. They bare the humanity of Jesus and reveal how deeply the death of his friend Lazarus affected him—even though he knew that he was about to raise him up from the dead: “Jesus became perturbed and deeply troubled.” “Jesus wept.” “So Jesus, perturbed again, came to the tomb.”

The core and centerpiece of today’s gospel is, of course, the dialogue of Jesus and Martha: “I am the resurrection and the life… Whoever lives and believes in me will never die.” These words of Jesus are the backbone of our Christian religion; they sustain us in our grief over the death of a loved one, with the assurance that death is not the end of it all but rather the beginning of a more beautiful life with the Lord.

Those words of Jesus give us the courage we need to take up our daily cross and to accept illness, and even death, in a spirit of loving submission to the will of God. They dispose us too to enter into the approaching mystery of Christ’s passion, death and resurrection with the firm conviction that suffering, sickness and death will not have the last word. With Martha, we burst into a profession of faith in the promise made by Jesus: “Yes, Lord, we have come to believe that you are the Messiah, the Son of God, the one who is to come into the world.”

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Can God do anything? Is he almighty?

“For God nothing is impossible” (see Luke 1:37).
He is almighty. Anyone who calls on God in need believes that he is all-powerful. God created the world out of nothing. He is the Lord of history. He guides all things and can do everything. How he uses his omnipotence is of course a mystery. Not infrequently people ask, Where was God then? Through the prophet Isaiah he tells us, “My thoughts are not your thoughts, neither are your ways my ways” (Is 55:8). Often God’s omnipotence is displayed in a situation where men no longer expect anything from it. The powerlessness of Good Friday was the prerequisite for the Resurrection.

Does science make the Creator superfluous?
No. The sentence “God created the world” is not an outmoded scientific statement. We are dealing here with a theological statement, therefore a statement about the divine meaning (theos = God, logos = meaning) and origin of things.

The creation account is not a scientific model for explaining the beginning of the world. “God created the world” is a theological statement that is concerned with the relation of the world to God. God willed the world; he sustains it and will perfect it. Being created is a lasting quality in things and a fundamental truth about them.

Can someone accept the theory of evolution and still believe in the Creator?
Yes. Although it is a different kind of knowledge, faith is open to the findings and hypotheses of the sciences.

Theology has no scientific competence, and natural science has no theological competence. Natural science cannot dogmatically rule out the possibility that there are purposeful processes in creation; conversely, faith cannot define specifically how these processes take place in the course of nature’s development. A Christian can accept the theory of evolution as a helpful explanatory model, provided he does not fall into the heresy of evolutionism, which views man as the random product of biological processes. Evolution presupposes the existence of something that can develop. The theory says nothing about where this “something” came from. Furthermore, questions about the being, essence, dignity, mission, meaning, and wherefore of the world and man cannot be answered in biological terms. Just as “evolutionism” oversteps a boundary on the one side, so does creationism on the other. Creationists naively take biblical data literally (for example, to calculate the earth’s age, they cite the six days of work in Genesis 1).

Contributed by Fr. Jesus Galindo OFM
From: Catechism in a Year
Cathechism of the Catholic Church

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“Stay awake… Be prepared” by Fr. Jesus Galindo, OFM

“Prepare the way of the Lord.” The way of the Lord is none other than our way of life.

As early as September 1, there were Christmas carols being played on radio. The department stores began to display Christmas cards, trees, lights, and all sorts of Christmas décor. Now comes the Church liturgy and announces the beginning of Advent. “What Advent,” you might say. “Father, huli ka sa balita. We have already been celebrating Christmas for over two months now! Our Christmas cards are out; our Christmas trees and lights are up; our Christmas shopping is almost done. Our homes are fully decorated. What Advent are you talking about?”

Kawawang Adbiyento! It is practically non-existent for most people in the Philippines. We plunge right away into the Christmas frills and trappings. We are pushed into this by business interests who use this season as an opportunity, not to bring us closer to Christ, but to rake in fabulous earnings. Big business rules even our spiritual life. That is, if we allow it to do so. Shall we?

It is for this reason that the Church comes now to remind us to “be vigilant” and to “stay awake.” Not to be like the people in Noah’s time who were eating, drinking and having fun; which is exactly what many of us do during the Christmas and pre-Christmas season—going by the number of Christmas parties which are held these days. Hopefully this year, after so many calamities have left millions of our countrymen hungry and homeless, we will.

Advent is meant to be like a fourweek retreat to help us prepare for a meaningful and rewarding celebration of the birthday of Christ. Advent reminds us that it is Christ who is coming, not Santa Claus or the reindeers. Christ, not Santa Claus, is the reason for the season.

Our retreat masters for Advent will be mainly prophet Isaiah and John the Baptist, with their resounding invitation: “Prepare the way of the Lord.” The way of the Lord is none other than our way of life. In today’s passage (First Reading), prophet Isaiah describes the messianic time as a time of peace among nations: “They shall beat their swords into ploughshares and their spears into pruning hooks; one nation shall not raise the sword against another.” It is clear that Isaiah’s vision has not yet been fulfilled, as violence and war wrack many parts of the world. This should help us understand why we need the season of Advent and Christmas to come around year after year: To remind us of the unfinished task of building up peace among the nations.

The symbol of this Advent season is the Advent Wreath–which should be displayed well ahead of the Christmas tree. It consists of four candles, one for each week. It can be made into a powerful means of personal and family reflection and renewal. How? By giving a name or theme to each candle, for instance, Patience, Forgiveness, Unity, Peace (or any other theme of relevance to or lacking in the family). Then, each week, as the family members gather for meals or for prayer, they can have a short reflection and sharing on the theme for the week, and end with a prayer, asking the Lord to bestow on the family the value or virtue meditated upon.

In this way, the Advent Wreath will not be a mere piece of décor but a useful aid for spiritual renewal in the family, by far more meaningful and spiritually rewarding than the mere sight of the twinkling lights around the Christmas tree. A fruitful Advent to one and all!

As published on December 1, 2013, Parish Bulletin
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“Money Fills Your Pocket But Empties Your Heart”, Fr. Jesus Galindo, OFM

As long as we are ruled by greed and selfishness, we only think of ourselves and our welfare. But as soon as Jesus takes hold of our life, we begin to think about the needs of others.

Luke’s gospel can very well be called the “Gospel of the Underdog.” Jesus consistently shows his love and preference for the outcasts and the little ones: In the gospel, three Sundays ago, it was the Samaritan leper, an outcast, who was praised by Jesus – not the nine Jewish lepers. Two Sundays ago, it was a little old widow who won over the corrupt judge and got her demand. Last Sunday, it was the tax collector who was justified in the temple, not the self-righteous Pharisee. Today, it is Zacchaeus, another tax collector, who welcomed Jesus in his house, not the self-righteous critics.

Zacchaeus (his name means “just” or “clean”) is described by St. Luke as “a chief tax collector, a wealthy man, but short in stature.” He wanted very badly to see Jesus; and he did not stop at anything to have his wish come true, to the point of forgetting his social standing and making a fool of himself by climbing on a tree like a little monkey. Why did he want so badly to see Jesus? Was it plain curiosity? Was it remorse? Was it dissatisfaction with his wealth and with his way of life? Author J. Oswald Sanders, is his book entitled Facing Loneliness, says: “The millionaire is usually a lonely man, and the comedian is often more unhappy than his audience.” Money can fill your pockets but it empties your heart.

Zacchaeus’ act of childish abandon amply paid off. He got a lot more than what he was looking for or had expected. He not only got a glimpse of Jesus from his advantage point; he had the immense privilege of bringing Jesus right into his house. It looks like Jesus was just as eager to meet him as he was to meet Jesus. We can always find the Lord, if we really want to. He is always eager to meet us; in fact, he often takes the initiative. But then, we have to come out of ourselves, like Zacchaeus. Jesus will never find us if we remain enclosed in the bunker of our selfish, sinful ways.

Zacchaeus found salvation when he let go, not only of his social status but also of the wealth that enslaved him. He was a wealthy man but he was not happy; he was not really free. Money and power, especially if they are ill-gotten, enslave us. Ours may look like a golden cage, but it is a cage nonetheless. We must let go of it in order to be free.

Once Zacchaeus welcomed Jesus into his house and into his life, his heart was filled with grace and boundless generosity: “Behold, half of my possessions, Lord, I shall give to the poor.” As long as we are ruled by greed and selfishness, we only think of ourselves and our welfare. But as soon as Jesus takes hold of our life, we begin to think about the needs of others.

Zacchaeus’ story tells us that we cannot reconcile ourselves with God without reconciling with our fellowmen. We cannot seek forgiveness from God in the sacrament of reconciliation and then go on committing injustice and abuse against our workers and household help. It tells us further that restitution and reparation are necessary ingredients of true repentance: “If I have extorted anything from anyone I shall repay it four times over.”

Lastly, Zacchaeus’ story shows that, just as our wrongdoings often hurt the people around us (e.g., irresponsible parents bring shame and embarrassment to their children), so also our conversion brings about blessing and grace to the entire family: “Salvation has come to this house.” Not just to Zacchaeus but to his entire household as well.

May our encounter with Jesus in the Eucharist transform our life and that of the people around us, as it did transform the life of Zacchaeus and of his household!

as published on November 3, 2013, Parish Bulletin
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“Master, I want to see!” by Fr. Jesus

We are spiritually blind, 1)when we fail to see, or to admit, our faults, our shortcomings, our pride, our selfishness; 2)when we fail to see, or refuse to see, the needs of our fellowmen, the plight of the poor, the sick, the hungry and the jobless; 3)when we fail to see Christ in our brothers and sisters, but prefer to look for him in beautiful man-made images and historic shrines.

Like with most valuable things in life, the importance of eyesight is felt when one has lost it-or is in the process of losing it. The loss of sight is quite a tragedy; it deprives a person of so many wonderful things, of so many opportunities, of so many pleasures like reading a book, watching a sunset or contemplating the beauty of nature. No wonder the blind Bartimaeus could not be stopped by the crowd.

The crowd accompanying Jesus acted like the bodyguards of a politician or a big shot. They tried to silence Bartimaeus so that he might not pester the Big Boss. But Jesus is no politician; he is no big boss, and he is not pestered by the cries of the poor. The cries of Bartimaeus for help were music to his ears.

Today’s gospel passage is significant on several accounts: First, it
is the only recorded miracle in which the name of the sick man is given-not only in Hebrew (Bartimaeus) but also in Greek (son of Timaeus). Second, this is the last miracle recorded in the gospel of Mark–prior to Jesus’ triumphant entry into Jerusalem. Here Bartimaeus calls Jesus “Son of David,” a messianic title, which is like a prelude of the people’s acclamation on Palm Sunday. Third, there is a fine paradox here: For about three years, Jesus has been working signs and teaching his disciples about his messianic role, but they failed to see beyond the political ruler in him. We saw in last Sunday’s gospel how James and John were merely concerned with position and prestige. It is the blind Bartimaeus who “saw” through the divinity of Jesus. As someone has said: “Bartimaeus was sightless but not blind.” The disciples were blind–even if they had eyesight.

Physical ailment is no obstacle to faith. On the contrary, it often brings people closer to God. It is spiritual blindness that weakens and even kills faith. Physical blindness is involuntary, while spiritual blindness is voluntary and self-imposed.

We are spiritually blind, 1) when we fail to see, or to admit, our faults, our shortcomings, our pride, our selfishness; 2) when we fail to see, or refuse to see, the needs of our fellowmen, the plight of the poor, the sick, the hungry and the jobless; 3) when we fail to see Christ in our brothers and sisters, but prefer to look for him in beautiful man-made images and historic shrines. Like Bartimaeus, let us approach Jesus and tell him, “Master, 1 want to see.”

Today’s gospel teaches us that, as followers of Christ, we must not drive people away from him or prevent them from coming to him–as the crowd accompanying Jesus did to Bartimaeus. They accompanied Jesus, all right, but they were not his followers; they had not grasped his spirit–the spirit of the Beatitudes, nor learned his love for the downtrodden. Perhaps they thought that Bartimaeus couldn’t talk to Jesus because he didn’t have an appointment.

Very often we, who are known in the community as “church people” (taong simbahan), think that we have the exclusive right to take part in church activities or to get the priest’s attention–and to keep other people out. Very often too, by our petty quarrels and intrigues, we turn people away from the church. To many, “taong simbahan” doesn’t mean a committed Christian, but rather a member of an exclusive and excluding circle, often characterized by a holier-than-thou attitude. It won’t hurt to do a little soul searching.

In the light of today’s gospel, let us ask ourselves: Are we leading others to Christ and to the Church, or are we driving them farther away? Are we a light for others, or are we stumbling blocks? Are we disciples or are we bodyguards?

as published on October 28, 2012, Parish Bulletin

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“The Kingdom of God is at Hand” by Fr. Jesus

Unlike earthly kingdoms, God’s kingdom is not made of gold, glitter and glamour. No castles, cavalry or courtiers there.

In today’s gospel we hear the opening words of Jesus at the start of his public ministry. As in a relay marathon, wherein a runner takes over the baton from another and carries on with the race, so also Jesus takes over the baton from John the Baptist after the latter was arrested to carry on with the proclamation of God’s kingdom. The first words pronounced by Jesus are the very same words pronounced by John the Baptist when he began to preach: “The kingdom of God is at hand. Repent and believe in the gospel.”(John Paul II took these words into the rosary’s third Mystery of Light).

The kingdom of God is at the heart of Jesus’ preaching and healing. It was precisely to establish God’s kingdom that he came into the world. Through many of his parables, he gave us a glimpse of what God’s kingdom is like; It is like the seed that is sown in different kinds of soil; like a field where the weeds and the grain grow together; like a tiny mustard seed; like yeast that is mixed with three measures of wheat flour; like a hidden treasure; like a fine pearl; like a dragnet.(Cf. Matthew 13). Jesus also compared the kingdom of God to a wedding banquet (Mt. 22:2tf.), and to ten bridesmaids(Mt. 2S:1tf.).

Through his actions, Jesus showed what God’s kingdom is made of:love, mercy, forgiveness and compassion. Healing the sick, feeding the hungry, and reaching out to repentant sinners that’s what God’s kingdom is all about. By expelling the demons from the possessed persons, Jesus showed that God’s reign was gradually expanding while Satan’s kingdom was coming to an end.

Unlike earthly kingdoms, God’s kingdom is not made of gold, glitter and glamour. No castles, cavalry or courtiers there. God does not reign over towns and cities. His throne is in the hearts of the men and women who let him in and allow him to rule over them. When we recite the Lord’s prayer and say,“Your kingdom come,”we are not asking God to send his kingdom upon us, as he might send food or rain. We are expressing our commitment to build up God’s kingdom and our willingness to be a part of it. We bring God’s kingdom about when we put ourselves under God’s rule and control. Now, the one hundred dollar question: Is God in control of my life-the whole of it? Most likely, not-not all the time, anyway.

That’s why Jesus goes on to tell us: “Repent!” Change your ways, your values, your priorities in life. Give up your idols (money, jewelry, alcohol, gambling … ). Let God take over and be in control of your life. Let him be your King.

The choice of the first apostles (second part of the gospel) could well be the topic of another homily. We, who live in an age of excellence and competitiveness, and who are extremely demanding when it comes to hiring manpower, cannot understand why Jesus chose such simple and unlearned folks to carry on the arduous task of building up God’s kingdom; why not well educated people, such as priests, levites, scribes or Pharisees? For sure, Jesus must have had his reasons. He was not after bright ideas or managerial skills. He was looking for docile and obedient hearts. And that the lowly fishermen had: “They abandoned their nets and followed him,” at once, adds St. Matthew. The learned scribes and Pharisees had only hatred and hostility towards Jesus.

As the popular saying goes: “God does not call the qualified; he qualifies the called.” St. Paul puts it in a better way: “God chose the foolish of the world to shame the wise; he chose the weak of the world to shame the strong” (ICor. 1:27). Everything God does has a reason.

as published on January 22, 2012, Parish Bulletin

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“Give Us This Bread Always” by Fr. Jesus

They were looking for him, not because of their faith and love for him but because he fed them. (We might pause right here for a while to reflect on our own motivation in following Jesus, in coming to mass, in joining church activities, etc.)

For five consecutive Sundays, we will be reading almost in its entirety chapter 6 of the Gospel of John which deals with the holy Eucharist. (This insertion of John 6 is done because Mark’s gospel is too short to cover all the Sundays of Year B). Last Sunday, we heard the account of the feeding of five thousand men with only five barley loaves and two dry fish. Today’s gospel tells us how Jesus, after feeding the crowd, masterfully led the people from seeking material bread to the bread of life. Let’s do a little text analysis.

The people began by asking Jesus, “Rabbi, when did you come here?” Perhaps they were surprised to see that he had left them so soon after feeding them. Jesus ignored their question-a mere curiosity-and went straight into the heart of the matter: “Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled.” Right off, Jesus tells them to their face that their motivation in following him was tainted with selfishness. They were looking for him, not because of their faith and love for him but because he fed them. (We might pause right here for a while to reflect on our own motivation in following Jesus, in coming to mass, in joining church activities, etc.)

Then comes an invitation: “Do not work for food that perishes but for the food that endures to eternal life.” This is the turning point in the gospel story. Jesus begins to speak of another kind of food, one that does not grow stale but rather endures for ever-for eternal life. This means that there must be another kind of hunger which only that bread can satisfy. At once, that deeper hunger begins to surface in the people’s mind as they ask: “What can we do to accomplish the works of God?” How quickly has Jesus changed the people’s outlook!

Now that he has brought the people’s attention away from material
food unto the things of God, Jesus goes on to impart his intended instruction on “the bread which comes down from heaven and gives life to the world.” It doesn’t take long for him to convince the crowd. At once the people express their newly-felt hunger for the newlyfound bread: “SIR, GIVE US THIS BREAD ALWAYS.” What a wonderful catechist Jesus was. Step by step, he prepared the people to listen to his most startling revelation: “I am the bread of life; whoever comes to me will never hunger and whoever believes in me will never thirst.”From a simple hi-hello to the discovery of the life-giving bread.

Unfortunately, the gospel story does not end on this happy note. Succeeding events will show that the people’s interest in and hunger for the living bread were more apparent than real, as we will see in the forthcoming Sundays. For the moment, however, let us reflect on today’s gospel passage.

There is no denying that physical hunger is a serious problem in the world, aggravated by the current global economic crisis and by the relentless increase of the price of prime commodities. Attached to this reflection is a chart showing some figures on the extent of the problem of hunger in the world. Keeping a printed copy of that chart posted near our dining table might easily arouse in us a sense of gratitude to the Lord for the food set before us-of which millions of people are deprived. As followers of Christ we must do our very best to alleviate, if not to overcome, this problem.

At the same time we must realize that there are deeper and more important kinds of hunger being felt by the people, such as hunger for justice, for peace, for freedom, for equality, for respect and for acceptance. And, yes, hunger for God. These forms of hunger, perhaps more subtle but in no way less real, must be addressed too. We who feed regularly on the living bread of Christ’s body must commit ourselves to become bearers of life and hope to others.

The world hunger problem:
Facts, figures and statistics

• In the Asian, African and Latin American countries, well over 500 million people are living in what the World Bank has called “absolute poverty”
• Every year 15 million children die of hunger For the price of one missile, a school full of hungry children could eat lunch every day for 5 years
• The World Health Organization estimates that one-third of the world is wellfed, one-third is under-fed one-third is starving- Since you’ve entered this site at least 200 people have died of starvation. Over 4 million will die this year.
• One in twelve people worldwide is malnourished, including 160 million children under the age of 5. United Nations Food and agriculture
• The Indian subcontinent has nearly half the world’s hungry people. Africa and the rest of Asia together have approximately 40%, and the remaining hungry people are found in Latin America and other parts of the world. Hunger in Global Economy
• Nearly one in four people, 1.3 billion – a majority of humanity – live on less than $1 per day, while the world’s 358 billionaires have assets exceeding the combined annual incomes of countries with 45 percent of the world’s people.
UNICEF
• 3 billion people in the world today struggle to survive on US$2/day.
In the U.S. hunger and race are related. In 1991 46% of African-American children were chronically hungry, and 40% of Latino children were chronically hungry compared to 16% of white children.
• The infant mortality rate is closely linked to inadequate nutrition among pregnant women. The U.S. ranks 23rd among industrial nations in infant mortality. African-American infants die at nearly twice the rate of white infants.
• One out of every eight children under the age of twelve in the U.S. goes to bed hungry every night.
• Half of all children under five years of age in South Asia and one third of those in sub-Saharan Africa are malnourished.
• In 1997 alone, the lives of at least 300,000 young children were saved by vitamin A supplementation programmes in developing countries.
• Malnutrition is implicated in more than half of all child deaths worldwide – a proportion unmatched by any infectious disease since the Black Death
• About 183 million children weigh less than they should for their age
• To satisfy the world’s sanitation and food requirements would cost only US$13 billion- what the people of the United States and the European Union spend on perfume each year.
• The assets of the world’s three richest men are more than the combined GNP of all the least developed countries on the planet.
• Every 3.6 seconds someone dies of hunger
• It is estimated that some 800 million people in the world suffer from hunger and malnutrition, about 100 times as many as those who actually die from it each year.

as published on August 5, 2012 Parish Bulletin

Categories
Parish Bulletin Pastoral Team

“God so loved the world…” by Fr. Jesus

Love is measured by its cost, that is, by how much we are willing to
sacrifice.

The fourth Sunday of Lent has a festive character. It comes as a break in the Lenten penitential mood: “Rejoice, Jerusalem! Be glad for her!” exclaims the entrance antiphon. Some of us, many perhaps, will say: What good reason is there for rejoicing? There are a good number of reasons to be sad and to mourn: worldwide terrorism, political bickering, economic crisis, growing unemployment, rising prices of basic commodities, natural calamities, and a long etcetera. Pray tell, what is there to rejoice over?

Today’s gospel gives us a good reason: “God so loved the world that he gave his only Son.” Is that all?– you might say; we know that already; this is the most oft-quoted verse of the bible. Yes, indeed, we know that; we have heard it over and over again. But has it really sunk into our heart and mind? This is the favorite verse of our Protestant brothers. In the introductory pages of the King James Bible (the Protestants’ most revered version of the Bible) it says: This verse (Jn. 3:16) has been translated into more than
1,100 languages. It is here recorded in 27 languages, which are understood by more than three-quarters of the earths population.”

The title of Pope Benedict XVI’s first encyclical letter (2005) is “God is Love,” (Deus caritas est). Its opening words are: “God is love, and he who abides in love abides in God, and God abides in him” (1 Jn 4:16). Here we have the shortest, richest, and deepest definition of God: He is love. Therefore, he cannot do anything but to love. All his actions, from creation to redemption, are motivated by love. Again, in Pope Benedict XVI’s words: “Everything has its origin in God s love, everything is shaped by it, everything is directed towards it. Love is God s greatest gift to humanity, it is his promise and our hope.” Now we can more easily understand the words of today’s gospel: “God so loved the world that he gave his only Son.” As someone has said, “you can give without loving, but you cannot love without giving.”

When Johann Gutemberg was printing the first Bible at Mainz in 1456, his little daughter, Alice, picked up a discarded piece of paper with only one line of print: “God loved the world so much that he gave.” She put it in her pocket and kept on thinking about God being so loving. Her face lit up. Her mother notice her changed behaviour and asked Alice what was making her so happy. Alice showed her mother the piece of paper with the printed line. The mother looked at it for a while, then said, “So, what did God give?” “I don’t know,” said the girl, “but if God loves us well enough to give us something, then we need not be afraid of him.” (Remember, those were the years of the Inquisition, when people lived their faith in fear and trembling).

Love is measured by its cost, that is, by how much we are willing to sacrifice. Once a husband asked his wife: “Hon, what gift do you want for our anniversary?” The wife answered, “Anything… so long as there is a diamond on it.” Come anniversary day, the husband gave her a set of playing cards. God gave us the most precious gift he had: His only-begotten Son. He sent him, not just to pay a visit to us that would have been great in itself, but to become one like us in all things but sin, to share in our pains and sufferings, and to die for our sake. Indeed, no greater love is possible.

The gospel goes on: “God did not send his Son into the world to condemn the world but to save it.”God condemns no one. Condemnation is self-inflicted– it is our choice: “The light came into the world, but people preferred darkness.” We condemn ourselves when we refuse God’s friendship and love; when we refuse to abide by the teachings of Jesus Christ. When a patient refuses to obey the doctor’s orders or decides to leave the hospital against the doctor’s advice, he is responsible for whatever may happen to him. Same with us whenever we refuse God’s love. God loves us to the point of respecting our free choices, no matter how wrong.

published March 18, 2012, Parish Bulletin

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