Clearing the Current of God’s Grace to You Letting Go of Non-Essentials – Twenty-Eighth Sunday in Ordinary Time, Cycle B

We all want something. In fact, we want many things. We want certain things more than other things. What do you want most, above all other things in your life? And what do you ask God?

Thise are questions that you can ask yourself and reflect on your deep desire as you engage in the Scripture readings of the 28^th Sunday in Ordinary Time, Cycle B (Wisdom 7:7-11; Psalm 90:12-13,14-15,16-17; Hebrews 4:12-13; Mark 10:17-30 Mark 10:17-30).

The Gospel Reading (Mark 10:17-30) is the narrative that immediately follows the Gospel Reading of the previous Sunday (27^th Sunday in Ordinary Time) (Mark 10:1-16), in whin Jesus addresses sacredness of matrimony and value of children for the Kingdom of God.

Now Jesus is getting ready to start his journey to Jerusalem to fulfill what he has foretold his disciples twice – his passion, death, and resurrection (Mark 8:31; 9:30-32), as prophesized by Isaiah’s third and fourth servant songs (Isaiah 50:4-9; 52:13-53:12).

As Jesus was setting himself up for the journey to Jerusalem, a man came to him and asked him what he must do to inherit eternal life, saying, “Good teacher, what must I do to inherit eternal life?” (Mark 10:17).

To this, Jesus replied:

Why do you call me good? No one is good but God alone. You know the commandments: “You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother”(Mark 10:18-19).

This young man called Jesus “good teacher” out of respect. Unlike Pharisees, he does not seem to bear cynicism toward Jesus. Nevertheless, Jesus probed this man’s motive to call him “good teacher” to make sure he knew what he was saying about him. And he reminded this man that only God alone is good, as our goodness has been compromised with marks of Original Sin. Then, Jesus reminded him that observing the mitzvoth (commandments) of the Torah (Law) is a necessary condition to inherit eternal life.

To this, the man confidently replied that he had been faithfully keeping the articles of the Ten Commandments, which Jesus referred to (Mark 10:20).

Because Jesus loved this man and cared about him, he wanted him to be good enough to inherit eternal life (Mark 10:21a). So Jesus said to the man:

You are lacking in one thing. Go, sell what you have, and give to the poor and you will have treasure in heaven; then come, follow me (Mark 10:21b).

This commandment of Jesus to the man is to test his heart for Jesus. If this man called Jesus “good teacher” out of heartfelt respect, then, he would be able to sell all his assets and give the proceed of the sales to the poor and follow him. But, this man just could not do what was asked by Jesus to do for eternal life in heaven.

Sadly, the man chose to cling to his assets, which were many, over what Jesus asked him. So he forfeited his chance for eternal life (Mark 10:21).

This reveals a truth in the man’s heart. It was rather his superficial respect for Jesus to call him “good teacher”. And his motive to ask Jesus what he must do to inherit eternal life was rather shallow, he proved that eternal life was not worth giving up all his possessions. Otherwise, his inquiry for eternal life in Jesus would not have been conditional.

After the man went away in sadness, Jesus said to his disciples:

How hard it is for those who have wealth to enter the kingdom of God! Children, how hard it is to enter the kingdom of God! It is easier for a camel to pass through the eye of a needle than for one who is rich to enter the Kingdom of God (Mark 10:23-25).

With a hyperbolic metaphor of camel to go through the eye of a needle, while a rich man was unable, Jesus made the case of the man who chose to keep his wealth over eternal life to teach about an obstacle to the path to the Kingdom. So a lesson from this man’s case is that we may let our wealth become an impediment to receive eternal life and to enter the Kingdom if we are unable to let go of it.

 Being astonished at this teaching of Jesus, the disciples wondered who could be saved (Mark 10:26).

Then, looking at the disciples, Jesus said:

For human beings it is impossible, but not for God. All things are possible for God (Mark 10:27).

All things are possible for God. This truth was also said by Archangel Gabriel to Mary (Luke 1:37), in explaining that God can make a virgin and a barren woman pregnant if He wills. However, it is we who block the flow of God’s grace, thus, making it impossible for us to inherit eternal life and enter the Kingdom. And our wealth can become such an obstacle to receive eternal life. This is also a humbling reminder that we need to strip off things in our lives to make sure that nothing in us obstruct the flow of God’s grace. And what we need to let go of to receive God’s grace for eternal life in the Kingdom may not be limited to our material wealth. So, St. Ignatius of Loyola earnestly asked for God’s grace:

Take, Lord, and receive all my liberty,
my memory, my understanding,
and my entire will,
All I have and call my own.

You have given all to me.
To you, Lord, I return it.

Everything is yours; do with it what you will.
Give me only your love and your grace,
that is enough for me (Spiritual Exercises, 234).

This is known as “Sucipe Prayer”, reflecting these words of Jesus to St. Paul of Tarsus:

My grace is sufficient for you, for power is made perfect in weakness (2 Corinthians 12:9).

The Latin word, “sucipe”, means “to receive”. In the above prayer, St. Ignatius of Loyola offers up everything he has to God in order to receive nothing but His grace, for it is sufficient for him.

In the context of the Gospel Reading (Mark 10:17-30), what the man should have offered up was his wealth, which was massive, so that he could follow Jesus and receive his grace, eternal life in the Kingdom.

So, Peter said that he and the rest of the disciples gave up everything and followed him (Mark 10:28).

Yes, Peter (Simon) and his brother, Andrew, as well as, James and his brother, John, left their livelihood of fishing to follow him (Mark 1:16-20). And Matthew (Levi) abandoned his lucrative tax collection job to follow Jesus (Mark 2:13-14).

And Jesus said:

Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the gospel who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come. But many that are first will be last, and the last will be first (Mark 10:29-31).

In the above words, Jesus assured of his enduring grace, which leads to eternal life in the Kingdom, sustaining all earthly challenges, to those who let go of all things that may get in the way of the flow of grace. And he added that those who are first in terms of amassing wealth shall be the last one to be benefited from grace, while those who are the last in regard to having earthly assets can be the first to inherit eternal life in the Kingdom.

Unfortunately, many Christians do not seem to take this lesson from the man who forfeited his chance for eternal life for keeping his massive wealth seriously. This is why some “Christians” teach and practice what is known as “Prosperity Gospel”, confusing amassing earthly wealth as blessings, as if being the first in terms of earthly wealth would mean to be the first also in the Kingdom.

God’s priority in granting our wishes with His grace is always on the anawim, who are humble, poor, and afflicted (with poverty or/and weakness) (i.e. Isaiah 49:13; 57:17; 61:1-2), reflecting Jesus’ teaching of the Beatitudes (Matthew 5:3-12). The anawim are not the first ones in terms of worldly wealth, status, and comfort. But they are God’s priority for his grace. And through Jesus”, this grace comes as eternal life in his Kingdom. But, to inherit it, we must let go of all unessential things. Cardinal Joseph Bernadin of Chicago Archdiocese wrote in his “Gift of Peace”, “We let go of what is nonessential and embrace what is essential. We empty ourselves so that God may more fully work within us.” This echoes the aforementioned “Sucipe” prayer of St. Ignatius of Loyola.

What is essential is the grace that sustains for eternal life in the Kingdom. And this may come through the Sacrament of Holy Eucharist, the living bread of life, the spiritual food in the species of transubstantiated bread (i.e. John 6:24-58). Or, as the First Reading (Wisdom 7:7-11), describes, it is wisdom from God. So, as Solomon asked God and received from Him (1 Kings 3:5-9), we shall ask for wisdom. And the Second Reading (Hebrews 4:12-13) tells that it is the living Word of God.  From the Gospel Reading (Mark 10:17-30), earthly possessions, not only material wealth, but also even our own beloved families and means to make living, may be considered as what Cardinal Bernadin regards as “non essentials” to let go in order to embrace the “essential”, such as the Eucharist, wisdom, and the living Word of God.

So what do you ask Jesus? To make you rich, richer, and the richest in the world? To make you first in regard to worldly things? Or, as St. Ignatius of Loyola did, ask him to receive all non-essential things in you to give you only his grace, which is the Eucharist, wisdom, and the living Word, to list a few? Or, as Bartimaeus did (Mark 10:47-50), ask Jesus to make you see – see the truth of what is essential and what is not for eternal life in the Kingdom?

St. John XXIII, Christ-Appointed Shepherd of the Church with the Medicine of Mercy and the Torch of Religious Truth

On October 11, the Roman Catholic Church honors St. John XXIII, who was the 261^st Pope, 260^th successor of St. Peter.

What comes to mind about Pope John or Papa Giovanni, as he was affectionately called, making the universal Church more open to the world in the sense of aggiornamento. It means that the Church is renewed and empowered by the Holy Spirit to stay compatible to the modern world. But, aggiornamento does not mean that the Church adopts herself to the norm of the modern and the post-modern world. Rather, the Church stands in the modern world and the post-modern world to shepherd the sheep of Christ, namely, the faithful Christians, to the Kingdom of God, from and through this world, for salus animarum (salvation of souls), as it is the suprema lex (supreme law) of the Church (Canon 1752).

In his address to convene the Vatican II Council on October 11, 1962, Pope John said of aggiornamente of the Church for salus animarum.

Illuminated by the light of this Council, the Church—we confidently trust—will become greater in spiritual riches and, gaining the strength of new energies therefrom, she will look to the future without fear. In fact, by bringing herself up to date where required, and by the wise organization of mutual cooperation, the Church will make men, families, and peoples really turn their minds to heavenly things.

And thus the holding of the Council becomes a motive for wholehearted thanksgiving to the Giver of every good gift, in order to celebrate with joyous canticles the glory of Christ our Lord, the glorious and immortal King of ages and of peoples.

It is clear that aggiornamento of the Church is not to make the Church conformed to the world of modernism and post-modernism, for it is contrary to St. Paul’s teaching:

Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect (Romans 12:2).

Some “progressive” teacher and even clergies, give misleading impression of aggiornamento as if the Church in the modern and post-modern world are to adopt herself to secular norms and thoughts to be “up-to-date” and “adjusted to” the world. Unfortunately, this has resulted in scattering of Christ’s sheep from the Church, just as false shepherds had scattered God’s sheep (i.e. Ezekiel 34:1-10).

Upon expelling all these bad shepherds, who betrayed Him, God Himself claims to shepherd His sheep, redeeming lost and scattered ones, to keep all of them as one heard (i.e. Ezekiel 34:11-16, First Reading). So, He sent and gave His begotten Son (John 3:16; 1 John 4:9). And the Son, the Christ, appointed St. Peter to carry on the shepherding service for his sheep (John 21:15-17, Gospel Reading), as the first Pope, in light of what is reflected in the Responsorial Psalm (Psalm 23:1-3a, 4, 5, 6) for the sheep. Pope John is, indeed, the 260^th successor of St. Peter, to continue this shepherding service as the 261^st Pope.

To make sure Christ’s sheep will not get lost in the world of modernism and post-modernism, Pope John’s vision of the aggiornamento of the Church is based on the principle of ad fontes, being in touch with the founding doctrine and teaching of the Church:

So Pope John said in his opening address of the Vatican II Council:

The greatest concern of the Ecumenical Council is this: that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously. That doctrine embraces the whole of man, composed as he is of body and soul. And, since he is a pilgrim on this earth, it commands him to tend always toward heaven.

This demonstrates how our mortal life is to be ordered in such a way as to fulfill our duties as citizens of earth and of heaven, and thus to attain the aim of life as established by God. That is, all men, whether taken singly or as united in society, today have the duty of tending ceaselessly during their lifetime toward the attainment of heavenly things and to use, for this purpose only, the earthly goods, the employment of which must not prejudice their eternal happiness.

The Lord has said: "Seek first the kingdom of God and his justice" (Mt. 6:33). The word "first" expresses the direction in which our thoughts and energies must move. We must not, however, neglect the other words of this exhortation of our Lord, namely: "And all these things shall be given you besides" (Ibid.). In reality, there always have been in the Church, and there are still today, those who, while seeking the practice of evangelical perfection with all their might, do not fail to make themselves useful to society. Indeed, it is from their constant example of life and their charitable undertakings that all that is highest and noblest in human society takes its strength and growth.

In order, however, that this doctrine may influence the numerous fields of human activity, with reference to individuals, to families, and to social life, it is necessary first of all that the Church should never depart from the sacred patrimony of truth received from the Fathers. But at the same time she must ever look to the present, to the new conditions and new forms of life introduced into the modern world which have opened new avenues to the Catholic apostolate.

Namely, in Pope John’s pastoral vision, aggiornamento is to advance and defend the doctrine and magisterium of the Church, which have been passed on by Christ, through the Apostles and further elaborated by the Church Fathers, as well as Doctors of the Church, more efficaciously in the modern and post-modern world. Therefore, aggiornamento is with ad fontes.

As a compassionate shepherd, Pope John’s pastoral vision of the Church is to make mends to the damages brought by false shepherds, heretical teachers, just as God the Shepherd does (Ezekiel 34:11-16). So, Pope John said in his opening address to Vatican II Counsil:

In the daily exercise of our pastoral office, we sometimes have to listen, much to our regret, to voices of persons who, though burning with zeal, are not endowed with too much sense of discretion or measure. In these modern times they can see nothing but prevarication and ruin. They say that our era, in comparison with past eras, is getting worse, and they behave as though they had learned nothing from history, which is, none the less, the teacher of life. They behave as though at the time of former Councils everything was a full triumph for the Christian idea and life and for proper religious liberty.

We feel we must disagree with those prophets of gloom, who are always forecasting disaster, as though the end of the world were at hand.

In the present order of things, Divine Providence is leading us to a new order of human relations which, by men's own efforts and even beyond their very expectations, are directed toward the fulfillment of God's superior and inscrutable designs. And everything, even human differences, leads to the greater good of the Church.

Pope John wants to make sure that none of Christ’s sheep is mislead by heretical modernism and post-modernism of the world, in confusion and left in fratricidal conflicts. He wanted to bring back lost sheep in the world to the way to the Kingdom through the Church. Otherwise, the unity of the Church, which is the unity of all Christ’s sheep, cannot be attained. It is, indeed, Christ’s desire, expressed in these words during the night before his death:

As you sent me into the world, so I sent them into the world. And I consecrate myself for them, so that they also may be consecrated in truth. I pray not only for them, but also for those who will believe in me through their word, so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me. And I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me, that they may be brought to perfection as one, that the world may know that you sent me, and that you loved them even as you loved me (John 17:18-23).

“Them” in the above words of Christ means the Apostles, namely, who represent one holy catholic (universal) Apostolic Church, shepherded by Pope, who is Vicar of Christ, Christ-appointed Shepherd.

Pope John must have taken these words of Christ, the Good Shepherd (John 10:11, 14), to his heart.

Overall, in Pope John’s pastoral vision, the Church overcomes various problems caused by false shepherds and teachers in the past, through the “medicine of mercy” and the “torch of religious truth, as he convened the Vatican II Council on October 11, 1962, So, he said:

The Church has always opposed these errors. Frequently she has condemned them with the greatest severity. Nowadays, however, the Spouse of Christ prefers to make use of the medicine of mercy rather than that of severity. She considers that she meets the needs of the present day by demonstrating the validity of her teaching rather than by condemnations. Not, certainly, that there is a lack of fallacious teaching, opinions, and dangerous concepts to be guarded against and dissipated. But these are so obviously in contrast with the right norm of honesty, and have produced such lethal fruits, that by now it would seem that men of themselves are inclined to condemn them, particularly those ways of life which despise God and His law or place excessive confidence in technical progress and a well-being based exclusively on the comforts of life. They are ever more deeply convinced of the paramount dignity of the human person and of his perfections, as well as of the duties which that implies. Even more important, experience has taught men that violence inflicted on others, the might of arms, and political domination, are of no help at all in finding a happy solution to the grave problems which afflict them.

That being so, the Catholic Church, raising the torch of religious truth by means of this Ecumenical Council, desires to show herself to be the loving mother of all, benign, patient, full of mercy and goodness toward the brethren who are separated from her.

Now, it has been more than 60 years since St. John XXIII shepherded the Church with the “medicine of mercy “ and the “torch of religious truth” to heal damages from errors in the past and to bring her to the unity on her way to the Kingdom. We must ask how we have been doing as the Church in staying on the right course, set by him, in convening the Vatican II Council.

Jesus on Matrimony and Its Fruits, Children, in Connection with His Kingdom – Twenty-Seventh Sunday in Ordinary Time, Cycle B

The Scripture Readings of the Twenty-Seventh Sunday in Ordinary Time, Cycle B, Genesis 2:18-24; Psalm 128:1-2, 3, 4-5, 6; Hebrew 2:9-11; Mark 10:2-16, address the sacred nature of the Sacrament of Matrimony, in reference to God’s creation of a man and a woman, and its connection to the Kingdom of God.

Jesus explains that Marriage is inviolable for it is what God enjoins a man and woman as one (i.e. Mark 10:9; Genesis 2:24). This is to bless fruits of matrimony, namely, children, for having created humans in God’s Triune image (i.e. Genesis 1:26-28). So, Jesus blesses children with regard to the Kingdom of God (Mark 10:13-16).

Because humans are so special to Him, God created us in His Triune image (Genesis 1:26-27) and wants us to multiply to be His stewards of the Creation (Genesis 1:28). However, because of the sin of Adam and Eve (Genesis 3:1-24), we have become incapable of fulfilling our service to God to care for the Creation, without His grace. Thus, He incarnated His Son, Christ, (John 1:1, 14), in the human flesh of Jesus in Mary’s womb by the power of the Holy Spirit (Luke 1:26-35), so that we may overcome sin-induced disorders of us, of our marriages, of our families, and of the Creation, and recover the original sacredness in us, namely attaining salvation, through the incarnated Christ’s Paschal Mystery (i.e. Hebrews 2:9-11). Thus, Christ can take us, as God’s children, to his glory (Hebrews 2:10-11). So, we ask God to bless us so that we can walk in His way and be fruitful with children after children (Psalm 128:1-2, 3, 4-5, 6).

In this Sunday’s Gospel Reading (Mark 10:2-16), we find Jesus in Judea across the Jordan River (Mark 10:1a). As crowds of people came to him, Jesus taught them (Mark 10:1b). It means that Jesus had been well-known not only in Galilee but also in Judea by that time. Then, some Pharisees came, as well, and asked Jesus if it would be lawful for a man to divorce his wife, to test him (Mark 10:2).

Were these Pharisees simply assessing Jesus’ knowledge of the Law?

No. They did not come to see Jesus for a legal trivia. Rather, they were hoping that Jesus would be arrested by Herod Antipas, who had beheaded John the Baptist, by  saying that it would be illegal for a man to divorce his wife, as it would be taken as a criticism of Herod, who had committed adultery by divorcing his wife and marrying to his brother’s wife, Herodian. And Jesus was in Herod’s territory.

As he always did to such a challenge, Jesus did not answer in a yes-or-no fashion. Instead, he asked the Pharisees what Moses said about divorce (Mark 10:3). And they said that Moses permitted a man to divorce his wife (Mark 10:4; cf. Deuteronomy 24:1-4).

Then, Jesus explained that Moses had to write such a law to make divorce permissible because of the Israelites’ hardened hearts (Mark 10:5). In fact, Jesus explained during his Sermon on the Mount that the only permissible case for divorce is marital unfaithfulness (Matthew 5:31-32). In fact, this was mentioned by Moses (Deuteronomy 24:2-4). Therefore, the Pharisees’ statement, “Moses permitted a husband to write a bill of divorce and dismiss her"(Mark 10:4), can be misleading, as if Deuteronomy 24:1 were a blanket statement for whenever a husband find his wife “displeasing” to him, without Moses’ specification for wife’s infidelity to make divorce permissible (Deuteronomy 24:2-4).

If we made the Pharisee’s interpretation on Deuteronomy 24:1-4 as a blanket statement to allow men to divorce their wife, when they find their wives displeasing to them, it would allow Herod Antipas’ adultery with Herodias. Herod Antipas divorced his first wife, Phasa'el, and took the wife of his brother, Philip, Herodias, as his second wife, resulting in the execution of John the Baptist, who criticized Antipas’ sin (Mark 6:17-29). This would also justify the divorce of Henry VIII from his first wife, Catarina, through she was not unfaithful to this king of England. It was he who wanted a younger wife, as his marriage to Catarina had produced no heir. In the eyes of God, Henry VIII committed adultery. Thus, he was excommunicated by Pope Paul III in 1535.

Matrimonial infidelity is a phenomenon of a hardened heart. It is, therefore, unfortunate that Moses had to write such a law to make divorce conditionally permissible. Adultery is the most grievous type of marital infidelity (Exodus 20:14) and punishable by death in God’s Law (Leviticus 20:10; Deuteronomy 22:22)

Then, Jesus spoke the truth of marriage in connection to God’s will on creating a man and a woman. Thus, he said:

Because of the hardness of your hearts he wrote you this commandment. But from the beginning of creation, “God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” So they are no longer two but one flesh. Therefore what God has joined together, no human being must separate (Mark 10:6-9).

Because of the hardened hearts, due to sins, some marriages suffer from infidelity. It can be detrimental to wellbeing of faithful spouses. In order to protect it, Moses permitted divorce. But, Jesus reminded that divorce is, indeed, against God’s will, which is to enjoin a man and a woman to become one in their matrimonial union. And this will of God is traced back to the Creation of a man and a woman to be suitable companions to each other, as addressed in the First Reading (Genesis 2:18-24). e

Then, in the house, Jesus answered to the disciples’ question about marriage and divorce:

Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery (Mark 10:11-12).

This statement of Jesus on divorce is incorporated in the Catechism of the Catholic Church (CCC), in Part III, Section 2 on the Ten Commandments, Chapter II, Article 6: The Sixth Commandment, IV. Offenses Against The Dignity Of Marriage (2380-2391). And the sacred nature, due to God’s will, of matrimony, as one of the Seven Sacrament is addressed in Part II, Section 2 on the Seven Sacraments, Chapter III, Article 7, I. Marriage in God's Plan (1602-1620). The procedure to evaluate the validity of matrimony and to annul invalid cases is described in the Code of Canon Law, Part III, Title 1 (1671-1707).

These are to protect the Catholics from grave sin of adultery and suffering from invalid unions, to assure the sacredness of the Sacrament of Matrimony, which is in God’s will to bless men and women in their matrimonial union for fruitfulness, which includes procreation.

It was not a coincidence that people were bringing their children to Jesus so that they might be touched by him (Mark 10:13a), as he was speaking of the inviolable nature of marriage and the grave sin of adultery as a violation of God’s will on enjoining men and women in matrimonial unions. But the disciples rebuked them (Mark 10:13b).

Perhaps, the disciples felt that these people with children were nuisance. On the contrary, Jesus welcomed them, placing his hands on children, embracing and blessing them (Mark 10:16), upon saying:

Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these. Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it (Mark 10:14-15).

Why did Jesus say this? Was it because he loved children?

In fact, there is more to his love of children.

For Jesus, children make a suitable metaphorical model for his Kingdom, because only those who are as humble as children are allowed to enter the Kingdom. Being humble in this context means being obedient to their leader, who suffered from them (i.e. Hebrews 2:10), as sheep are so to their Good Shepherd (John 10:14,27-28), thus walking in his way (Palm 128:1). And this is the way to the Kingdom through obedience and humility. They are dependent on his providence, just as they are so on their parents’ care to thrive.

Jesus made it clear that children are associated with the Kingdom for it is for them and for those who accept it as they do (Mark 10:14-15). And, God enjoins men and women for their matrimonial sacramental union (Genesis 2:18-24) so that the earth will be blessed with fruits of this union (Genesis 1:28). And this is how the Kingdom is established on earth as it is in heaven. He did not want the disciples to prevent children from coming to him (Mark 10:14), as it is disrupting and disturbing to the ontogeny of the Kingdom on earth. And he did not want the original sacredness of matrimony to be violated by divorce, which also make children disturbed, and adultery, which is in association with divorce (Mark 10:6-12). In this light, the Church teaches against contraceptives and abortion, as these prevent and destroy children.

The Kingdom of God is hinged upon wellbeing of children, who are humble, obedient to Christ, and dependent on his grace. Anything that is detrimental to this, such as divorce, adultery, contraceptives, and abortion, are in violation of God’s will to bless the sacramental matrimonial unions of men and women, as enjoined by Him, to be fruitful with their children. He suffered and died so that children can be brought to glory in the Kingdom.

St. Francis of Assisi - an Imitator of Christ, a Fool in the World but Blessed by the Lord

On October 4, the Roman Catholic Church honors the life of St. Francis of Assisi.

God sure blesses those who are foolish in the eyes of the world but radically obedient to Him through His Son, Jesus Christ. One of such fools is St. Francis of Assisi.

What, then, makes Francis fool from a worldly standpoint but exalted by God?

It is his choice to embrace poverty, which Francis called “Lady Poverty”, for the sake of Christ on the Cross, to be like him, though he was the privileged heir of a wealthy merchant, Pietro di Bernardone. Francis was destine to inherit his father’s affluence. He could have kept his privileged life of pleasure, as he used to. But he denounced all of his privileges and chose to embrace Lady Poverty and to “boast in the Cross”(Galatians 6:14a).

Francis’ choice to embrace Lacy Poverty follows the way Christ, as Paul encourages to do so in these words:

Have among yourselves the same attitude that is also yours in Christ Jesus, who, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross (Philippians 2:5-8).

The First Reading (Galatians 6:14-18) sounds like Francis encouraging his fellow friars to follow him in choosing to embrace Lady Poverty so that they can also boast in the Cross, as living in poverty also means humility. But this humility demands them to crucify themselves, as the world is crucified, meaning that we are made nothing in the world, as the world is made so, by the Cross, on which Christ died for us.

The text of the First Reading is:

Brothers and sisters:
May I never boast except in the cross
of our Lord Jesus Christ,
through which the world has been crucified to me,
and I to the world.
For neither does circumcision mean anything,
nor does uncircumcision,
but only a new creation.
Peace and mercy be to all who follow this rule
and to the Israel of God.

From now on, let no one make troubles for me;
for I bear the marks of Jesus on my body.  

The grace of our Lord Jesus Christ be with your spirit,
brothers and sisters. Amen.

By boasting in the Cross of Christ (Galatians 6:14a), Francis is also boasting in Christ (1 Corinthians 1:31; cf. Jeremiah 9:24).  It is to glorify Christ and him on the Cross, rather than ourselves and our earthly possessions, such as wealth and statuses. Therefore, it is humility. In a way, boasting in the Cross, boasting in Christ, is like Mary’s Magnificat (Luke 1:46-55), which begins with Mary’s words of joyfully glorifying God, “My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior” (Luke 1:46-47).

The above passage of the First Reading also reflects Francis’ primacy of Christ. So he is calling his friars to live a Christ-centered life, upon crucifying themselves to the Cross, so that Christ is living in them (Galatians 2:20), thus, being a new creation (2 Corinthians 5:17; Galatians 6:15).

For Francis, being in a new creation means being all worldly things stripped out, including carnal desires. This was radically symbolized when he took all his cloths in denouncing a worldly life and his privilege to inherit his father’s wealth, as well as, severing his earthly family tie. And by putting on a rag, given by a bishop, he became a new creation, detaching himself from the worldly matter and concerns. Therefore, he attained freedom from worldly and carnal matters that became obstacles to the closeness to Christ.

By embracing Lady Poverty, upon denouncing all of his earthly privileges, Francis became a new creation. This also means his conversion. But his transformation from an old creation began while he was still living in a privilege life, pursuing carnal desires. Francis always not only had compassion but also acted on it by helping the poor. So, he often gave to them by giving away nice cloths of his, given by his father. He also used his family’s money to give to the poor. As his act of charity escalated, it drew unfavorable attention from his father, because it was ultimately out of his expenses. And this led to a conflict between Francis and his father. For Francis to reconcile with his father, it would mean to remain in his privileged life, being obedient to him. But Francis chose to be obedient to Christ, who called him in vision, “Francis, Francis, go and repair my house, which as you can see, is falling into ruins!”, while gazing upon him in the Crucifix at San Damiano Church, which was nearly abandoned and in ruin.

In following this call of Christ, at first, Francis took it literally. So, he began to repair this neglected Church through his carpentry work, one brick at a time, by himself. Later other men joined him to repair San Damiano Church near Assisi. This is how the Franciscan order began.

But Francis’ radical embrace of Lady Poverty was a real way to repair the Church, which had already lost herself to worldly concerns and affairs, for having been an imperial institution, infested with power struggles among clergies. Unlike the Protestant Reformation, Francis did not leave the Church to start his own movement. Rather, he made a radical return to the original Apostolic Church, in which all members embraced poverty and obedience. The question is: Does the Church today really follows the way St. Francis of Assisi imitated Christ by embracing Lady Poverty as a way of living with the virtue of humility and obedience to Christ? At least, this is what Pope Francis tries, as his papacy is inspired by him, as he confesses in his first encyclical, Laudato Si (10-12).

So, Pope Francis wants the Church to serve as a field hospital to those whose souls are wounded by sins as a result of living a worldly life of carnal desires. And this field-hospital-like Church is a compassionately welcoming home to the poor, the sick, the vulnerable, the marginalized, and so forth. Not a club house for the privileged.

In the Gospel Reading (Matthew 11:25-30), Jesus is speaking of and to Francis:

I give praise to you, Father, Lord of heaven and earth,
for although you have hidden these things
from the wise and the learned
you have revealed them to little ones.

Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father.
No one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son wishes to reveal him.

Come to me, all you who labor and are burdened,
and I will give you rest.  
Take my yoke upon you and learn from me,
for I am meek and humble of heart;
and you will find rest for your selves.
For my yoke is easy, and my burden light.

One of such little ones, to whom the Lord reveal what is kept from the worldly wise is Francis, for being a fool in a worldly sense to be radically faithful to Christ the Lord, embracing Lady Poverty and living a life of the Primacy of Christ, as reflected in the First Reading.  So, Jesus takes care of Francis, by letting him have his yoke, not the worldly one, by being one with him. This way, Francis enjoys the peace that only Christ can give (i.e. John 14:27).

Now the question is: Are you willing to be a fool, like St. Francis of Assisi, by giving up all your worldly privileges and embracing the Lady Poverty, to repair today’s Church, mired with power struggles and secularism, misunderstanding of “aggiornamento” ? This question is especially for those who are called to be priests, though Francis chose not to be a priest, remaining to serve as a deacon, freeing himself from Church’s politics, which was like the disciples arguing who among them was the greatest (Matthew 18:1-4//Mark 9:33-36//Luke 9:46-47).

Humility and Charity: A Lesson from St, Therese of the Little Child Jesus, the Youngest Doctor of the Church

The Roman Catholic Church begins the month of October, which is a Marian month of the Holy Rosary, by honoring the exemplary life of St. Therese of the Little Child Jesus, a French Carmelite sister in Lisieux, and the youngest Doctor of the Church.

It is not that she has a Ph.D. in theology, Therese never attended a college. It is not that she has written heavy-weight theological books, like St. Augustine of Hippo’s De Trinitate and St. Thomas Aquinas’ Summa Theologiae, but her personal writings, such as L'histoire D'une Ame (The Story of a Soul), that offers us deep mystical spiritual insights to enrich our faith in Christ.

L'histoire D'une Ame is her autobiography, in which she describes herself as a little child of Jesus and a little flower in God’s garden. She also candidly confesses her true love in God. Therese writes:

My God, Thou knowest that I have ever desired to love Thee alone. It has been my only ambition. Thy love has gone before me, even from the days of my childhood. It has grown with my growth, and now it is an abyss whose depths I cannot fathom.

Love attracts love; mine darts towards Thee, and would fain make the abyss brim over, but alas! it is not even as a dewdrop in the ocean. To love Thee as Thou lovest me, I must make Thy Love mine own. Thus alone can I find rest. O my Jesus, it seems to me that Thou couldst not have overwhelmed a soul with more love than Thou hast poured out on mine, and that is why I dare ask Thee to love those Thou hast given me, even as Thou lovest me.    L'histoire D'une Ame, XI

Therese is fervently in love with God, because she knows that she enjoys being nursed by God’s love, as to be breast fed by His tender love, reflected in the First Reading (Isaiah 66:10-14c). She sees herself as a nursling of God, knowing that her existence is thanks to His loving providence. For this, Therese devoted herself to Eucharistic Adoration.

In fact, it is God’s love being internalized in her that drove her vocation. Theresa writes

Considering the mystical body of the Church I had not recognized myself in any of the members described by Saint Paul, or rather I desired to see myself in them all. Charity gave me the key to my vocation. I understood that if the Church had a body composed of different members, the most necessary and most noble of all could not be lacking to it, and so I understood that the Church had a Heart, and that this Heart was burning with love. I understood it was love alone that made the Church’s members act, that if Love ever became extinct, apostles would not preach the Gospel and martyrs would not shed their blood. I understood that Love comprised all vocations, that love was everything, that it embraced all times and places… in a word: that it was eternal! Then, in the excess of my delirious joy, I cried out: O Jesus, my Love... my vocation, at last I have found it… my vocation is Love! Yes, I have found my place in the Church, and it is you, O my God, who have given me this place; in the heart of the Church, my Mother, I shall be Love. Thus I shall be everything, and thus my dream will be realized.  Manuscript B, 3

Therese’s love, which is God’s love for her internalized in her, manifests in her caritas, through her offering of herself as a living sacrifice (Romans12:1). And as she indicates above, the caritas that drives her vocation reflects Paul’s description of love as an expression of selflessness and humility (i.e. 1 Corinthians 13:4-8). And this is further addressed by C.S. Lewis in his Screwtape Letters.

In fact, because of her child-like humility, Therese was able to receive and internalize God’s love, turning it into her love, offering herself to God’s disposal for the Church, as a living sacrifice. Without humility, we cannot receive and offer love. One important teaching that we can receive from this youngest Doctor of the Church, St. Therese of the Little Child Jesus is that we are called to be humble so that we receive God’s love for its results, and it is to offer ourselves as living sacrifices for God’s will to be done in Christ’s name. For Therese, anything that only benefits her but nobody else is against caritas. And self-interest cannot let God’s love manifest as one’s caritas. This is why she remains to be a little child of God, the Little Child of Jesus, blooming as a little flower in God’s beautiful garden. And such humility of Therese is reflected in Jesus’ words in the Gospel Reading (Matthew 18:1-4).

Jesus says:

Amen, I say to you, unless you turn and become like children, you will not enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven. And whoever receives one child such as this in my name receives me (Matthew 18:3-5).

Theresa writes:

I hope, with God’s help, to be of use to even more than two missionaries. I pray for all, not forgetting our Priests at home, whose ministry is quite as difficult as that of the missionary preaching to the heathen. . . . In a word, I wish to be a true daughter of the Church, like our holy Mother St. Teresa, and pray for all the intentions of Christ’s Vicar. That is the one great aim of my life. But just as I should have had a special interest in my little brothers had they lived, and that, without neglecting the general interests of the Church, so now, I unite myself in a special way to the new brothers whom Jesus has given me. All that I possess is theirs also. God is too good to give by halves; He is so rich that He gives me all I ask for, even though I do not lose myself in lengthy enumerations. As I have two brothers and my little sisters, the novices, the days would be too short were I to ask in detail for the needs of each soul, and I fear I might forget something important. Simple souls cannot understand complicated methods, and, as I am one of their number, Our Lord has inspired me with a very simple way of fulfilling my obligations. L'histoire D'une Ame, XI

When Jesus said, “I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike (Matthew 11:25)”, he was referring to a humble person, like St. Therese, as the childlike, as he was also referring likewise, when he said, “children”(Matthew 18:3).

Jealousy and Greed, from Discontentment due to Innner Insecurity, Have No Place in the Discipleship - Twenty-Sixth Sunday in Ordinary Time, Cycle B

Insecure attachment to God, resulting in fragile faith in Him, tends to result in jealousy and greed. These two psychologically pathological factors are addressed in the Scripture readings of the 26^th Sunday in Ordinary Time, Cycle B (Numbers 11:25-29; Psalm 19:8, 9b,10, 12–14; James 5:1-6; Mark 9:38-43, 45, 47-8).

Jealousy is addressed in the First Reading (Numbers 11:25-29) and the Gospel Reading (Mark 9:38-43, 45, 47-8), while problem of greed is addressed in the Second Reading (James 5:1-6). And we find remedy to these problems in Responsorial Psalm (19:8, 9b,10, 12–14), reminding that it is God’s Law that gives joy to those who are faithful to Him. This means that those who fall to the vices of jealousy and greed do not revere God and appreciate what He gives, represented with His Law, in this context. In other words, those who truly appreciate what God provides are psychologically secure, thus, being satisfied with God’s providence (Psalm 23:1-6). As sheep fully trust in their shepherd, we have steadfast faith in Christ, who is our Good Shepherd (John 10:11,14). And if this is truly the case with us, then, we have no reason to complain because we are not jealous of what others have and be greedy. S we are content and joyful (Philippians 4:10-13).

In the First Reading (Numbers 11:25-19), we see Joshua complaining to Moses about two elders, Eldad and Medad, to forbid them from prophesizing, because God also gave them the spirit transpired from Moses, even though they did not come out of the tent, while the rest of the elders who received the spirit, were outside the camp, as called by Moses. It was like Joshua sayin. g, “Moses, my lord, it’s not fair that Eldad and the other Medad also received your spirit and began prophesizing!” In response, however, Moses admonished Joshua for making such a complaint, sensing that it came out of Joshua’s jealousy. So, Moses said to Joshua:

Are you jealous for my sake? If only all the people of the Lord were prophets! If only the Lord would bestow his spirit on them! (Numbers 11:29).

Ironically, this complaint of Joshua was projected to what God did in response to Moses’ complaint to God about the burden of shepherding constantly complaining Israelites (Numbers 11:11-15). After leaving Sinai, the Israelites complained again (Number 11:1-10), as they did before (Exodus 15:22-27;16:1-7, 11-12; 17:1-7; 32:1).  And their complaints really wore Moses down, and he cried out to God.

In response to Moses’ complaint, God instructed him to gather seventy elders to the camp and promised him to put some of his spirit on them (Numbers 11:16-23). So, Moses brought seventy elders around the tent (Numbers 11:24). Then, God came down in the cloud and spoke to them, and putting the spirit from Moses on them, and they temporarily prophesized (Numbers 11:25).

This transfer of some of the spirit from Moses to the seventy elders took place outside the camp. While this was happening, Eldad and Medad, remained inside the camp. But they also actually received the spirit and began prophesizing. (Numbers 11:26). And obviously, out of jealousy, as Moses put it, Joshua thought it was not fair and complained to Moses (Numbers 11:27-28).

Joshua was very faithful to God and Moses. Yet, his imperfection manifested in complaining about what he thought as unfair that Eldad and Medad received the spirit and prophesized, thought they did not come out the camp as the rest of the elders did to receive the spirit from Moses by God.

In the Gospel Reading (Mark 9:38-43, 45, 47-8), we see John complaining to Jesus about a person exercising in his name, though this person was not one of the disciples and did not stop when they tried (v. 38). This is like Joshua’s complaint about Eldad and Medad (Numbers 11:27-28). So it is likely out of jealousy. And Jesus’ response to John’s complaint (Mark 9:39-41) is similar to Moses’ response to Joshua (Numbers 11:29). So Jesus said to John:

Do not prevent him. There is no one who performs a mighty deed in my name who can at the same time speak ill of me. For whoever is not against us is for us. Anyone who gives you a cup of water to drink because you belong to Christ, amen, I say to you, will surely not lose his reward (Mark 9:39-41).

This was a moment of John’s learning curve about ministering in Jesus’ name. Through these words, Jesus taught that anyone (v. 41) who does what he commands is considered to be his disciples, even though they are not among the twelve disciples. If they see persons, to whom they perm mighty deeds in Jesus’ name, belong to Christ, then, they are rather considered to be the twelve disciples’ coworkers in Jesus’ pastoral work, not as opponents or competitors, to be stopped or eliminated.

But Jesus also described who are to be condemned, and these are those who cause people who belong to him to sin (Mark 9:42-43, 45, 47-48).

In Mark 9, verses 44 and 46 are not found. A likely reason for this is that these verses were removed because they were not found in the original Greek text but added by scribes.

Like Joshua and John, we also complain out of jealousy. In fact, we complain when our pursuit of desire is disrupted, frustrated for not having what we want. Then, when we find it in others, we become jealous of them. Psychologically, we are more likely to complain out of jealousy if we are internally insecure (Bowlby, 1982)*. Internal insecurity also contributes to greed (Chen, 2018)**, against which Jesus speaks in the Second Reading (James 5:1-6).

We may not be aware of covert jealousy when we complain.

Both jealousy and envy are emotions of discontentment. Compared to envy, jealousy tends to manifest with hostility. Primary emotion behind the plot to have Jesus killed was religious leaders’ envy (i.e. Matthew 27:18), manifested in hostile jealousy to set up false witnesses (e.g. Matthew 26:59-63) and conspire the Roman authority to kill him (i.e. John 18:28-40). Envy festers into jealousy and resentment.

To prevent this problem, we must be securely attached to God (John 15:4) so that we are always content and joyful as reflected in the Responsorial Psalm ( 19:8, 9b,10, 12–14) and Psalm 23.

*Bowlby J. (1982). Attachment and loss: retrospect and prospect. Am. J. Orthopsychiatry 52, 664–678. doi: 10.1111/j.1939-0025.1982.tb01456.x

**Chen, B. (2018). An evolutionary life history approach to understanding greed. Personality and Individual Differences, 127, 74-78. https://doi.org/10.1016/j.paid.2018.02.006

Steadfast Faith and Impartial Selfless Faith-Driven Love of Neighbors: Ss. Damian and Cosmas

On September 26, the Roman Catholic Church honors Ss. Damian and Cosmas, who were twin brothers, practicing medicine in the Roman province of Cilicia in the third century. It was when being Christianity and helping Christian meant to be arrested and killed throughout the Roman Empire. Damian and Cosmas were captured, tortured, and executed, for being Christian.

Both the First Reading (Wisdom 3:1-9) and the Gospel Reading (Matthew 10:28-33) of these twin Saints’ memorial reflect their steadfast faith, tested through persecution, resulting in their martyrdom.

Under persecution, it may look “foolish” to keep the faith, because it comes with a high fatal risk. It would be “smarter” to apostatize and live. And that is how the worldly “wisdom” teaches.

If faith is not genuine and strong enough, it cannot be sustained under persecution. Those whose faith is not steadfast are likely to fall to a “smart” option to save their earthly lives, forfeiting eternal life. In the eyes of God, there is nothing “foolish” about it. So, Jesus said:

Do not be afraid of those who kill the body but cannot kill the soul; rather, be afraid of the one who can destroy both soul and body in Gehenna (Matthew 10:28).

The one who can destroy both soul and body in Gehenna refers to Satan and its agents permeated throughout the world, tempting us with “smart” and “easy” way to save bodily lives at the expense of soul, which is the seat of eternal life. The true faith cannot be swayed by temptations caused by the one who can destroy both soul and body in a hellish place where garbage was dumped and burned, known as Gehenna.

Exemplary faith, which resulted in martyrdom is one thing about Damian and Cosmas. Another admirable thing about these twin Saints is their genuine practice of agape, selfless love. These twin physicians never accepted payment from their patients.  So were known as “silverless ones”.

Keeping faith is one thing but putting the faith in practice of love, which Jesus commanded (John 13:34-35) is another. Otherwise, the faith is as good as dead (i.e. James 2:14-26).

In fact, faith is a gift of the Holy Spirit (1 Corinthians 12:9), and love is one aspect of the multifaceted fruit of the Holy Spirit (Galatians 5:22). Among faith, hope, and love, love is the greatest (1 Corinthians 13:13), as it makes all our virtues worth practicing (1 Corinthians 13:1-3). In other words, faith without love is not functional (i.e. Galatians 5:6).

The faith of Damian and Cosmas was truly through the Holy Spirit, bore abundant fruit of love, through their works of mercy in compassion for their sick brothers and sisters in Christian communities. Because their medical care was genuinely motivated by faith, they did not charge for their services at all. And they made sure nobody was left without their care because of socioeconomic status and other social factors. In fact, their faith-driven compassionate medical works reflects these words of Jesus:

Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the One who sent me (Mark 9:37).

As children were regarded as “nobodies” in Palestine during the time of Jesus. They were rather “invisible” in the society, and it is particularly the case with orphans. Because children were not regarded as deserving dignity, practice of child sacrifice to pagan deities was rather uncommon (e.g. Jeremiah 7:31). But Jesus drew the disciples’ attention to a child, whom the society regarded as “nobody”, and taught them to welcome the child, as it means to welcome Jesus and the Father who sent him in our midst. In other words, Jesus was teaching the disciples to care for those who have been marginalized and ignored, such as the poor, the sick, and so forth, represented by the little child whom Jesus put in the disciples’ midst.

This teaching is further addressed by Jesus in the eschatological and soteriological context:

Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me (Matthew 25:34-36).

Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me (Matthew 25:40).

Those who took noticed of the presence of their marginalized brothers and sisters  and cared for them, are blessed by the Father, as it really means to receive Christ and the Father who sent him to us. And Ss. Damian and Cosmas have been blessed by the Father for their faith-driven compassionate works of care to "these least", represented by the little child whom Jesus placed in his disciples' midst. 

In the faith-driven medical service works of Ss. Damiana and Cosmas, “these least brothers and sisters”, were take care, just as well as, those with wealth and status. There is no partiality (i.e. James 2:1-9) in the love demonstrated in the wors of faith by Damian and Cosmas, as God shows no partiality (i.e. Acts 10:34; Romans 2:9). Thus, their medical care was given to anyone just as the Good Samarital took care of a stranger (Luke 10:30-37).

Steadfast faith, not only withstood through persecution but also demonstrated in impartial works of love for neighbrs,  characterize Ss. Damian and Cosmas.