BRIDGES OR BARRIERS? - Sunday, September 29, 2024

One of my points of light this 2024 is the inspiration to undertake a Shalom Mission in my native community. The unfolding consequences of the outreach have not only been an answer to one of my favorite prayers: May Jesus glorify himself in my pastoral life and works, but also it has been an eye opener for me on some of the things about the mission that I couldn’t wait to share. One of them is the importance of openness to solidarity for a good cause. 

I could remember, vividly, one of the days during the mission, we were out on the roads and winding streets of one of the kindreds praying the Via Crucis. There were many participants marching along with us, and each station was punctuated by songs and inspirational praises. The least I expected was to see ministers of other Christian denominations praying the Stations of the Cross (Via Crucis) with the Catholic community. I guess I was not the only person. I remember hearing one of the nuns in the procession trying to keep a protestant minister away from getting close, and the poor minister trying to keep his space in procession close to the priests. As the nun tried to keep him apart, the minister stood his ground telling her to let him be because he was a pastor. I wonder what was going on in the mind of our dear nun. Why was she trying to stop the protestant minister from getting close; from marching side by side with the Catholic priests? Frankly speaking, I do not know, and I did not ask. However, the readings of today, the Twenty-sixth Sunday in Ordinary time, Year B, brought back that little drama to my mind.

In the first reading (Num. 11:25-29), Joshua, the son of Nun, an aid to Moses was not happy that Eldad and Medad, the two men in the camp outside the tent of meeting, also received the spirit on Moses which the Lord God bestowed on the seventy elders in the tent of meeting, call it the Church of the Old Testament (Qāhāl Yhwh). As a result, Joshua tried, without success, to persuade Moses to stop the outsiders, from exercising the prophetic spirit they have received.

Similarly, a parallel narrative is told in the gospel (Mk 9:38-43,45,47-48). Like Joshua, the son of Nun, John, the beloved of the Lord, was uncomfortable with a certain outsider who was driving out demons in the name of Jesus, and together with his apostolic brothers, they tried to prevent him. However, Jesus discouraged them from doing so. He rather went on to admonish them to open wide their hearts in support and solidarity with every good cause no matter who or where it originates.

Beloved parishioners, pondering on Joshua and John as two of the four driving characters in todays’ story with the narrative strategy of internal focalization, it is not uncommon to see a piece of these two personages in us. When we indulge in unnecessary parochial and/or individual exceptionalism as an excuse to not accept the other, or use the gifts we have received (our treasure, time, talents, indeed everything) to help rather than hinder; to build bridges rather than barriers; to integrate rather than discriminate; to unite rather than divide; to favor rather than cheat (James 5:1-6). When we do these, we are feeding the “Joshua and John” of today’s narratives in us. On the contrary, the good Book, the Word of God, exhorts us to gaze on Moses and Jesus Christ, and to allow ourselves to bask in the radiance of their examples; in openness to the gifts, the charisms, and the  persons that God puts in our lives.  

Shabbat Shalom, and God love you.

Fr Emmanuel 

YOUR WAY UP IS TO GO DOWN - Sunday, September 22, 2024

The Gospel of Mark is very good at the use of imageries and extended metaphors to explore themes and issues of importance to the Christian community of the time. Among them is the issue of the identity of Jesus, and what it means to be a true disciple. These issues lie at the background of the gospel of this Sunday, the twenty fifth Sunday in ordinary time, year B. Who is Jesus? And who is a true disciple of Jesus?

 Jesus continues the conversation with the disciples on their way from Caesarea Philippi (Mk 8:27) to Galilee (Mk 9:30-37). On the way, Jesus announces to his disciples for the second time, about his death: “The Son of Man is to be handed over to men and they will kill him, and three days after his death the Son of Man will rise.” However, the disciples failed to understand. They were ignorant. In Mark’s gospel, Jesus predicted his death three times (Mk 8:31; 9:30-31; 10:33-34). And three times, the disciples of Jesus failed to understand his predictions, and the implications of that disclosure for the identity of their master (Mk 8:32-33; 9:32; 10:35-37). They failed to understand that Jesus, the Son of Man is the Son of God (Mk 1:1; 15:39). They failed to understand that the plot of the wicked to beset and condemn the just one to a shameful death would bring about the victory of Christ, the model of the just, and all who follow God in gentleness and patience  (Wis. 2:12, 7-20). 

The ignorance of the disciples in Mark’s gospel has been attributed to many factors. But at the center of the text of today’s gospel are the distractions of pride, jealousy, and selfish ambition (James 3:36). The disciples are distracted from their conversation with Jesus because they “were discussing among themselves on the way who was the greatest” (Mk 9:34). James and John, ask to be granted that they may sit next to Jesus in his glory (Mk 10:35-37). The wars and conflicts among people begin in their jealousy and selfish ambition, and it is not uncommon for inattentive Christian disciples to be triangulated and trapped in it. 

The good news is that Jesus never stops teaching his disciples what they must do to become true disciples. He endures their seemingly incorrigible ignorance with patience and constant repetition until they got it right. Every moment and every place is an opportunity and a classroom for Jesus to teach, even “on the Way” (en te hodo). As it was with the disciples, Jesus continues to teach us the meaning of true discipleship (Mk 8:33-9:1). Jesus teaches us that in authentic discipleship, our way up is to go down; the first must be the last (Mk 99:33-50); and to be great, we must learn that the world does not revolve around us, but we must become servants like Jesus who came to serve by giving his life as a ransom for many (Mk 10:38-45).

In the cliché of Cardinal Dolan of the Archdiocese of New York: “way to go….” It is the way of the Son of God made man; the way all who truly follow him must go. It is the “Way” Jesus taught his disciples, “on the way,” from Bethsaida to Caesarea Philippi; from Caesarea Philippi to Capharnaum; from Capharnaum to the region of Judea, and all the way to Jerusalem (cf. Mk 1:2; 1:3; 2:23; 4:4; 4:15; 6:8-9; 8:3; 8:27; 9:33; 9:34; 10:17; 10:32; 10:46; 10:52; 11:8; 12:14).  

Shabbat Shalom, and God love you.

Fr Emmanuel 

CHRIST, THE SON OF MAN - Sunday, September 15, 2024

The Holy Land is a place many people like to visit. Some go as pilgrims, others as tourists, yet there are those who delight to visit the land of Jesus’ birth for reasons other than the aforementioned. In my life time thus far, I have been to the Holy Land three times, twice on pilgrimage, and once for research and archeological work. Some of the sites most people on pilgrimage in the Holy Land visit are the two “Caesareas”: Caesarea Maritima (by the sea) and Caesarea Philippi (modern Banias). 

The setting of today’s gospel (Mk 8:27-35), the twenty fourth Sunday in ordinary time, year B, is along “The Way” in the villages of Caesarea Philippi located in the northern part of Galilee. It rekindles my memories of this biblical site, and the memories in turn make today’s text come more alive and real. Already, I could picture myself with my fellow pilgrims and our guide at the base of the rocks and cliffs in Banias reliving the experiences of the disciples as they struggle to answer Jesus’ questions: “Who do people say that I am?” “But who do you say that I am?” It was a moment that exposed the ignorance of the disciples in Mark’s gospel; a moment that highlighted the difference between opinion (doxa) and knowledge (episteme).

Beloved parishioners, fellow pilgrims on the journey to heaven, the questions Jesus asked his disciples is just as good and relevant for us today, as it was for them then. At the time of Jesus, there was a shrine dedicated to the Greek god, Pan. In modern Banias, one could still see today around Caesarea Philippi a number of niches where statues of Greek gods and goddesses were enshrined. It was in this setting that Jesus wanted to know if his disciples truly knew him. Confessing Jesus as Christ is a step in the right direction, but growing in knowledge of and intimate relationship with “Christ, the Son of Man” is another thing. It was a hard nut for the disciples, especially Peter. How often do we feel we know Christ, when in actual sense, we know and understand him less. How often we parade ourselves as believers when in the real sense our actions and attitudes fault our façade (James 2:14-18). How often we feel we are defending and protecting Christ, when in reality we are obstacle and hindrances. We are modern version of “Markan disciples” who want a superstar Jesus, a cross-less Christ, not knowing that a cross-less Christ is a powerless Christ. So, like them disciples, we all need cures and remedies. 

Jesus himself gives us a remedy in his diagnoses of the cause of this disease. He says: “You are thinking not as God does, but as human beings do.” Imagine that for a moment. Jesus is inviting us to embody in us the mind of his father as St Paul would say: “Let this mind be in you which was also in Christ Jesus (Phil. 2:5). It is the mind and attitude of one whom God has chosen to serve God and God’s people; the mind of God’s servant who does not fear resistance and even persecution in serving God. It is the mind of  God’s suffering servant who trust God to stand by him during all his trials (Is. 50:5-9a, cf. also, Is. 42:1-4; 49:1-6; 50:4-11; 52:13-53:12). 

The good people of St Elizabeth Ann Seton, the Lord God is your help, and you shall not be put to shame. The Lord God shall uphold you against those who wishes to oppose you. And it shall be so, Amen and Amen. 

Shabbat Shalom, and God love you.

Fr Emmanuel 

HE HAS DONE ALL THINGS WELL  - Sunday, September 8, 2024

“He has done all things well….” That was how the people of the district of the Ten Cities (Decapolis) reacted to the work of Jesus on curing and healing a deaf man who had a speech impediment, in the gospel reading of today, the twenty-third Sunday in ordinary time, year B. While Jesus actions in the text showcase, in a way, the power of the sacraments (CCC. 1131), the peoples’ reaction as it were, parallels the first account of creation (cf. Gen. 1:18,31). 

Jesus uses spittle (matter) and groaning (form) to restore the deaf and dumb person’s lost senses of hearing and speaking (Mk 7:31-37). In the sacraments, God uses material things, outward signs, to communicate inward graces for the salvation of people. Think of the plethora of graces we receive from God in the sacraments of Baptism, Confirmation, Holy Eucharist, Reconciliation, Anointing of the sick, Holy Orders, and Matrimony (CCC. 1285-1666). I am sure you have got your own testimony to give. In 1999, I went, at the behest of a friend, to anoint his father, a 93 year old man. He was in the final moment of his earthly life. I brought with me the Holy Eucharist. The 93 year old was very frail and disoriented. After anointing him, my friend and I did not think that he could receive Holy Communion. So, we prayed the concluding prayer. 

As I was packing up my sick-call bag kit to leave, the wife of the man, my friend’s step mother, approached me. She compelled me to give her husband Holy Communion, even if a tiniest bit of the consecrated host. So, I obliged and halved a consecrated host. We were able to get it into the 93 year Old’s mouth with little water. Subsequently, a mini-drama began. The aged man started throwing fist and punches in the air, and muttering words: “I have got my hammer now. I have got the hammer…” And about a couple minutes after, he calmed down and quietly passed on. The wife looked content. She shared that her husband was a life member of the Sacred Heart of Jesus, and that he was waiting for the Holy Eucharist (his Hammer) before his departure. Since then, I have carried this joyous sick-call experience with me. That 93 year Old (the client of Jesus, the Patron and Evergeter), died in the odor of sanctity. Jesus does all things well, even in and with the Sacraments.

How about the reaction of the people of Decapolis? What do you make of it? A new creation or what? That’s what is sounds like to me. I hear the echo of creation, restoration of order (Gen. 1:1-31). God created the heavens, the earth, and all its fullness (Ps 24:1). At the end of the day’s work, God looked and saw that what he created was good. And when humanity, the masterpiece of God’s works finally emerged, it was not just good, but also, made in the image and likeness of the Creator. Humanity was indeed well done.

Goodness, is characteristic of the work of God (Opus Dei). Yes, God does a heck of good job: he heals the blind and the deaf, the lame and the mute; he makes the desert come alive with food and drink (Is 35:4-7a). He is mindful of the poor and lowly (James 2:1-5), the treasures of the Church (St. Lawrence). The compassionate presence of Jesus in creation as seen in the restoration of sight and speech to the blind and deaf, is both an invitation and a challenge to all humanity.

It is an invitation to learn and practice the art of sacred presence among one another, especially those who like the Israelites are in the Babylonian exile of their lives; those who like the deaf and dumb, have no one to hear them out; no one to speak to; and no one to help them find a way out of the labyrinth of life.

Beloved parishioners, I invite you this week to renew your commitment to do all things well, no matter how little.

Shabbat Shalom, and God love you.

Fr Emmanuel 

THE SPIRIT OF THE LAW - Sunday, September 1, 2024

Having concluded Jesus’ course on the “Bread of Life,” in the gospel of John (6:1-69), we get back to reading the gospel of Mark this twenty-second Sunday till the rest of the liturgical year, B. The laws and their observance are very much at the center of the texts of the readings today. 

God calls Israel to hear and observe the statutes and decrees which he taught them. God’s appeal is not about what he would benefit from the laws. On the contrary, the law is God’s gift to the people; a means to guarantee a life formed in wisdom, intelligence, and hunger for the presence and nearness of the distant God. They are the expressions of God’s loving concern and constant presence among his people. The laws are given to bring the hearts of the people closer to God and closer to one another. This is the structure of the commandments: Love of God and love of neighbor. This means that at the center of the commandments, the statutes and decrees of God is love. Love is the spirit of the law, and the heart is the proper place for the contemplation of this spirit. 

Jesus sets that center, on the pedestal thus: “Here me all of you and understand. Nothing that enters one from outside can defile that person; but the things that come out are what defile. “From within people, from their hearts come evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly. All these evils come from within and they defile.” (Mk 7:21-23). This calls for a momentary pause to let it sink in; to understand that the proper place of contemplating love, the spirit of the law could also be the place where laws could be corrupted in the absence of charity. 

However, the good news is that Jesus has already done the discernment, and has invited us on a Christian journey of putting guardrails in our hearts to protect it from the evils that defile from within. These guardrails include: a regular purification of the heart by the brooms of charity. When our observance of law and performance of rituals spring from a loving gratitude to God, when it brings us to greater intimacy with Jesus, when it makes us love him and our neighbor, it is then that we could say that we are living the spirit of the law, and practicing a religion that is pure and undefiled before God (James 1:21-22b, 27). 

As we launch into this new week, “let us humbly welcome the word that has been planted in us, and is able to save our souls.” Amen. 

Shabbat Shalom, and God love you. 

Fr Emmanuel