Fire Up Our Faith with the Holy Spirit and the Divine Mercy to Embrace Christ When He Returns – Tuesday of the Thirty-Third Week in Ordinary Time, Year II

In Year II (even-numbered year), for the last 2 weeks of a liturgical year, the 33rd and the 34th week in Ordinary Time, the First Readings are drawn from the Book of Revelation, as follows:

Revelation 1:1-4; 2:1-5 (Monday of the 33rd Week); Revelation 3:1-6, 14-22(Tuesday of the 33rd Week); Revelation 4:1-11(Wednesday of the 33rd Week); Revelation 5:1-10 (Thursday of the 33rd Week); Revelation 10:8-11(Friday of the 33rd Week); Revelation 11:4-12 (Saturday of the 33rd Week);  Rev elation14:1-3, 4b-5 (Monday of the 34th Week); Revelation 14:14-19 (Tuesday of the 34th Week); Revelation 15:1-4 (Wednesday of the 34th Week); Rev elation18:1-2, 21-23; 19:1-3, 9a (Thursday of the 34th Week); Revelation 20:1-4, 11-21:2 (Friday of the 34th Week); Revelation 22:1-7 (Saturday of the 34th Week).

The First Reading of Monday of the 33rd Week in Ordinary Time, Year II, Revelation 1:1-4; 2:1-5, touches on Christ’s commendation and criticism of the church in Ephesus (Revelation 2:1-7).  In his assessment, the church in Ephesus receives good remarks in regard to its commitment to fight against heresies and endurance in keeping faith amidst persecution. However, Christ rebukes the Ephesian church for drifting away from its first love, its love in Christ. It is because it lost its commitment to honor Christ’s love, especially for sinners, as it became obsessed with doctrinal purity. In a way, the church in Ephesus became like the Pharisees, who took pride in their own piety but failed to care for and guide sinners toward repentance. Indeed, Christ has commanded to be merciful to sinners, rather than condemning them, as the Father is merciful (i.e. Luke 6:36). Guiding them for repentance and conversion is a work of spiritual mercy (i.e. Matthew 7:1-2). To love Christ means to be fully committed to his commandment to reach out to sinners with merciful love for repentance and conversion, as it is his commandment (i.e. John 14:15). Rather than condemning, reaching out to sinners through our spiritual work of mercy, as commanded by Christ, is one way to remain in his love (John 15:9-10).

The First Reading (Revelation 3:1-6, 14-22) of Tuesday of the 33rd Week addresses Jesus’ evaluations of the church in Sardinia (vv. 1-6) and the church in Laodicea (vv. 14-22). 

We focus on these two churches because these are the worst two churches out of the seven churches (Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea) evaluated by Christ (Revelation 2:1-3:22).

What is common in these two churches is apathy.

This reflects the fact that only 39% of the baptized Catholics attend Mass regularly in the US, according to the 2015 Pew Research Center survey. And not all those who attend Mass regularly are necessarily active in faith, as they simply attend Mass physically and routinely but spiritually dormant. Faith of such Catholics can bee deemed as lukewarm, though they attend Mass at least once a week physically. 

Christ, from his throne in heaven, watches his Church on earth with the seven spirits (Revelation 1:4; 3:1), for “The one who has the seven spirits of God and the seven stars”(Revelation 3:1) is he. I

n his greetings to the seven churches in Asia Minor (Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea), John makes it clear that the seven spirits are associated with Christ:

John, to the seven churches in Asia: grace to you and peace from him who is and who was and who is to come, and from the seven spirits before his throne, and from Jesus Christ, the faithful witness, the firstborn of the dead and ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, who has made us into a kingdom, priests for his God and Father, to him be glory and power forever and ever. Amen (Revelation 1:4-6).

“The seven spirits” means the Holy Spirit, who is another Parakletos (John 14:16) and bears witness about Christ (John 15:26).  In fact, the seven spirits represent the seven burning torches before God’s throne (Revelation 4:5) and the seven eyes of Christ the Lamb to see the earth from his throne in heaven (Revelation 5:6). This includes that the seven spirits, as Christ’s seven eyes, watch the seven churches in Asia Minor, representing all dioceses on earth in the Church. 

In assessing the church in Sardinia, Christ regards it as dead though the world may see it as alive with its works and it may enjoy its reputation (Revelation 3:1).

Because of its reputation of being alive, indicating the pridefulness and overconfidence of the Sardinian Christians, the church in Sardinia has become dead in faith. Therefore, their dead faith makes them unaware of their trouble with God but remains. Then, this implies that the church in Sardis was characterized with Dunning-Kruger effect, being blind to its spiritual problem due to pride and excessive confidence.  

The church in Sardinia has fallen to dead faith because it has no struggle with heresies and persecution, unlike the church in Ephesus. Because of this, the Sardinian church may look reputably alive. But it is only on a physical level. 

Christ wants to revive this church to salvage. So, out of his love for the church in Sardinia, he says:

Be watchful and strengthen what is left, which is going to die, for I have not found your works complete in the sight of my God. Remember then how you accepted and heard; keep it, and repent. If you are not watchful, I will come like a thief, and you will never know at what hour I will come upon you (Revelation 3:2-3).

Dead faith does not produce good work. These warning words of Christ suggest that the Sardinian church has fallen to dead faith because they forgot their baptismal promise to faithfully observe his commandment and work on faith. This has resulted in lethargic and apathetic attitudes toward their work of faith. So Christ sends them his “wake up call” to revive their faith and make their work of faith acceptable to God. This way, the Sardinian church would not have to regret and lament when Christ returns for the judgement, even he comes by surprise, like a thief.

Though Christ’s evaluation of the church in Sardinia is harsh, he acknowledges that not all in this church have fallen lethargic and apathetic in regard to their faith, as a small number of them are in good standing with God. So he says:

You have a few people in Sardis who have not soiled their garments; they will walk with me dressed in white, because they are worthy. The victor will thus be dressed in white, and I will never erase his name from the book of life but will acknowledge his name in the presence of my Father and of his angels (Revelation 3:4-5).

These few people in the Sardinian church are bound to the Kingdom of God, as saints for they are not stained with sins (Revelation 3:4; cf. 7:13-14) and their names are found in the book of life (Revelations 3:5 cf. 20:12, 15; Philippians 4:3).

As in the case with all seven churches (Revelation 2:7, 11, 17, 29; 3:6, 13, 22), in concluding his message to the church in Sardinia, Christ says:

Whoever has ears ought to hear what the Spirit says to the churches (Revelation 3:6).

It is to urge his churches, including one in Sardinia, to heed his words of warning, as he also calls for attention to his words on critical issues (i.e. Matthew 11:15; Mark 4:9, 23).

Now, in regard to the church in Laodicea (Revelation 3:14-22), Christ has nothing to commend about, unlike the other six churches. This means that the Laodicean church was already in unsalvageable trouble due to the incurable state of lukewarm faith. This makes the Laodicean church worth than the dead church in Sardinia (Revelation 3:2), as it had a savable aspect (Revelation 3:4-5).

So Christ’s evaluation on the Laodicean church is quite harsh:

I know your works; I know that you are neither cold nor hot. I wish you were either cold or hot. So, because you are lukewarm, neither hot nor cold, I will spit you out of my mouth. For you say, “I am rich and affluent and have no need of anything,” and yet do not realize that you are wretched, pitiable, poor, blind, and naked. (Revelation 3:15-17). 

Apparently, Christ is disgusted with the state of this church for Christians in the Laodicean church has worse Dunning-Krugger effect than Christians in the Sardinian Church, for their boastful pride to make them blind to the reality of their serious delinquency. And Christ attribute this problem to the Laodicean Christian’s lukewarm faith. 

But Christ still cares about this seriously troubled church. So he urges Laodicean Christians:

I advise you to buy from me gold refined by fire so that you may be rich, and white garments to put on so that your shameful nakedness may not be exposed, and buy ointment to smear on your eyes so that you may see. Those whom I love, I reprove and chastise. Be earnest, therefore, and repent (Revelation 3:18-19).

The above words make it clear that Christ is not condemning the church in Laodicea though rebuking with strong words. If he did not care about them, he would not send the words above.  Because Christ still loves and cares about this church, he wants them to refine them by fire to humbly recognize the reality of their serious trouble, to purify themselves, and to overcome lukewarm faith. 

And if they heed these words of Christ and repent and refine themselves with fire and overcome lukewarm faith, then, he wants them to be in union with him on his throne in heaven, where he is with the Father. So he says:

Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will enter his house and dine with him, and he with me. I will give the victor the right to sit with me on my throne, as I myself first won the victory and sit with my Father on his throne (Revelation 3:20-21).

If the church in Laodicea hear Christ’s words to them (Revelation 3:14-20) to their heart and repent and convert, overcoming their lukewarm faith, then, they will be able to hear him knocking, meaning that they will be able to recognize his return, even though it is unannounced, and embrace him.  Only if they heed (Revelation 3:22).

In his message to Christians in Laodicea, Christ says that he will enter the houses of those who hear him at his coming and dine with them (Revelation 3:20), having purified their faith with holy fire, which is the Holy Spirit (i.e. Titus 2:14). 

In connection to the Gospel Reading (Luke 19:1-10), which is the story about Zacchaeus’ conversion and happily embracing Christ, it is hoped that the Laodicean church, which may represent our Church today, will welcome Christ in and dine with him, when he comes. But, to recognize his coming, we must overcome our lukewarm faith. For this, we do need him – the Divine Mercy. 

St. Maria Faustina Kowalska wrote this revelation of Christ:

Today bring to Me souls who have become lukewarm, and immerse them in the abyss of My mercy. These souls wound My Heart most painfully. My soul suffered the most dreadful loathing in the Garden of Olives because of lukewarm souls. They were the reason I cried out: "Father, take this cup away from Me, if it be Your will." For them, the last hope of salvation is to flee to My mercy.

Most Compassionate Jesus, You are Compassion Itself. I bring lukewarm souls into the abode of Your Most Compassionate Heart. In this fire of Your pure love let these tepid souls, who, like corpses, filled You with such deep loathing, be once again set aflame. O Most Compassionate Jesus, exercise the omnipotence of Your mercy and draw them into the very ardor of Your love; and bestow upon them the gift of holy love, for nothing is beyond Your power.

Fire and ice cannot be joined;

Either the fire dies, or the ice melts.

But by Your mercy, O God,

You can make up for all that is lacking.

Eternal Father, turn Your merciful gaze upon lukewarm souls, who are nonetheless enfolded in the Most Compassionate Heart of Jesus. Father of Mercy, I beg You by the bitter Passion of Your Son and by His three-hour agony on the Cross: Let them, too, glorify the abyss of Your mercy.... (Diary, 1228-1229).

Do We See What Christ Reveals Beyond His Paschal Mystery? - Monday of hte Thirty-Third Week in Ordinary Time, Year II

The weekday Mass First Readings for the last 2 weeks (33rd week and 34th week) of a liturgical year II (even number year) are taken from the Book of Revelation (Apocalypse). These readings are:

Revelation 1:1-4; 2:1-5 (Monday of the 33rd Week); Revelation 3:1-6, 14-22(Tuesday of the 33rd Week); Revelation 4:1-11(Wednesday of the 33rd Week); Revelation 5:1-10 (Thursday of the 33rd Week); Revelation 10:8-11(Friday of the 33rd Week); Revelation 11:4-12 (Saturday of the 33rd Week);  Rev elation14:1-3, 4b-5 (Monday of the 34th Week); Revelation 14:14-19 (Tuesday of the 34th Week); Revelation 15:1-4 (Wednesday of the 34th Week); Rev elation18:1-2, 21-23; 19:1-3, 9a (Thursday of the 34th Week); Revelation 20:1-4, 11-21:2 (Friday of the 34th Week); Revelation 22:1-7 (Saturday of the 34th Week).

These series of readings give us series of apocalyptic visions leading to the triumphant return of Christ the King (Revelation 19:5-21), permanent destruction of Satan (Revelation 20:7-9) and establishment of the New Heaven and Earth (Revelation 21:1-22:5). It is because we can deepen our understanding of Jesus’ words on the end of age and his return, as he spoke to the disciples on the Mount Olives (Mark 13:3-37), from which the Gospel Reading of the 33rd Sunday in Ordinary Time, Cycle B, Mark 13:24-32, is drawn.

The First Reading of Monday of the 33rd Week, Year II (Revelation 1:1-4; 2:1-5) contains the prologue (1:1-3), the first sentence (v.4) from John’s greetings (1:4-7), and the first 5 verses of Christ’s message to the church of Ephesus (2:1-7).

In the prologue (Revelation 1:1-3), John, Zebedee’s son, James’ brother, identifies that the Book of Revelation is about what Christ unveiled to him. And it is he who faithfully recorded as Christ revealed what is to come at the end of age. It is noteworthy that there is a sense of immediacy as to Christ’s eschatological revelation, as expressed in these sentences:

The revelation of Jesus Christ, which God gave to him, to show his servants what must happen soon (Revelation 1:1)

Blessed is the one who reads aloud and blessed are those who listen to this prophetic message and heed what is written in it, for the appointed time is near (Revelation 1:3).

The sense of immediacy is also addressed in the final chapter of the Book of Revelation (22:6-7, 10, 20). 

And he said to me, “These words are trustworthy and true, and the Lord, the God of prophetic spirits, sent his angel to show his servants what must happen soon.” “Behold, I am coming soon.” Blessed is the one who keeps the prophetic message of this book (Revelation 22:6-7).

Do not seal up the prophetic words of this book, for the appointed time is near (Revelation 22:10).

The one who gives this testimony says, “Yes, I am coming soon.” Amen! Come, Lord Jesus! (Revelation 22:20).

These verses send a clear message that what Christ unveils about the end of age, as recorded by John in the Book of Revelation, is at hand. Therefore, the end may come at any time, as revealed by Christ and as witnessed and recorded by John in this book. In fact, the Book of Revelation begins with an expression of immediacy and reiterates it at its conclusion to urge us to be prepared for Christ the King’s return. However, nobody, except for the Father, knows when the series of the eschatological events will take place (Mark 13:32). Therefore, we need to remain vigilant to be ready for the end to come at any time (Mark 13:33-37). 

Along with an emphasis on immediacy of the return of Christ the King to bring the eternal judgement and to bring the new heaven and earth is an insistence of beatitude. At the beginning (Revelation 1:3) and the conclusion (Revelation 22:7) of the Book of Revelation, it is stated that those who heed the words of the eschatological prophecy in the book are blessed. 

Following the prologue (Revelation 1:1-3), John writes his greetings to the seven churches in Asia Minor (Revelation 1:4-8), for Christ sends his messages to these churches; the church in Ephesus (2:1-7), the church in Smyrna (2:8-11), the church in Pergamum (2:12-17), the church in Thyatira (2:18-29), the church in Sardis (3:1-6), the church in Philadelphia (3:7-13), the church in Laodicea (3:14-22).

In his greetings to these seven churches, John mentions the seven spirits before Christ’s throne (Revelation 1:4). This suggests that the Holy Spirit oversees these seen churches as the number seven symbolizes being perfect and complete, reflecting the seven times that God has said “good” during His creation (Genesis 1:4, 10, 12, 18, 21, 25, 31). Therefore, Christ wants all of these seven churches to be good and complete to fit as the new creation, as his return follows the replacement of the old creation (i.e. Mark 13:31), as the destruction of the Temple was symbolically prophesized by him (Mark 13:2; cf. John 2:19). That is why he evaluates these churches and sends out his messages. 

Along with the seven spirits before Christ’s heavenly throne (Revelation 1:4) are the seven stars in his right hand and the seven gold lampstands, through which he walks (Revelation 2:1). These symbolize the perfectness of the light, which he is (i.e. John 8:12). So, Christ evaluates the church in Ephesus in his light and comments on the church’s strength and weakness (Revelation 2:2-7). 

For Christ, the seven churches, including the church in Ephesus, is a reflection of the seven lampstands in his realm (i.e. Matthew 5:14-16). But when the church falls, the lamp goes dim. And Christ wants her to repent so that her lampstand’s original brightness is recovered. Otherwise, he warns to take away the light (Revelation 2:4-5). The church shines as one of the seven lampstands, among which he walks, as she remains in his love (i.e. John 15:9-10).

The Gospel Reading (Luke 18:35-43) is about Jesus healing a blind man, whose faith kept him alert to recognize Jesus’ passing in his area and persistently calling his attention, despite others trying to silence him. 

So how does this Gospel Reading make sense in connection to the First Reading (Revelation 1:1-4, 2:1-5)?

It is about seeing what is revealed by Christ. 

The First Reading describes the beginning of what Christ progressively unveil. And it is not only eschatological but soteriological and Christological beyond his Paschal Mystery, which is described in the Gospels, especially in his passion, death, and resurrection. What is ultimately revealed Christological in the Book of Revelation is that Christ is the Lamb, as in the Paschal Mystery, but also the victorious King of all kings and the judge. As we continue to read the rest of the First Readings toward the end of this liturgical year, we will see the whole Christological truth in the eschatological and soteriological context. We cannot be blind. We cannot be drowsy. We must be vigilant to recognize his return and see what he reveals. 

As we go through the last 2 weeks of this lituturgical year, we ask ourselves: Do we see what Christ reveals beyond the Paschal Mystery?

So stay tuned for the rest of the apocalyptic naratives!

Jesus Speaks of His Escatological Return - Thierty-Third Sunday in Ordinary Time, Cycle B

In Mark 13, we see how Jesus spoke of the end of the age on the Mount Olives, opposite the Temple area (Mark 13:3), upon foretelling the destruction of the Temple to his disciples as he was walking out of the Temple area to Mount Olive (Mark 13:1-2). It is important to note that the location of the scene is on the Mount Olive, because it is where Christ is coming to Jerusalem from, as prophesized in these words:

A day is coming for the Lord when the spoils taken from you will be divided in your midst. And I will gather all the nations against Jerusalem for battle: The city will be taken, houses will be plundered, women raped; half the city will go into exile, but the rest of the people will not be removed from the city. Then the Lord will go forth and fight against those nations, fighting as on a day of battle. On that day God’s feet will stand on the Mount of Olives, which is opposite Jerusalem to the east. The Mount of Olives will be split in two from east to west by a very deep valley, and half of the mountain will move to the north and half of it to the south. You will flee by the valley between the mountains, for the valley between the mountains will reach to Azal. Thus you will flee as you fled because of the earthquake in the days of Uzziah king of Judah. Then the Lord, my God, will come, and all his holy ones with him (Zechariah 14:1-5).

As his passion, death, and resurrection were drawing nearer in Jerusalem, Jesus spoke about the end of the age, upon foretelling the destruction of the Temple, as cataclysmic events would precede his second coming (Mark 13:3-37).

First, Jesus spoke of catastrophic events, in juxtaposition to the destruction of the Temple by the Romans, likening this to a labor pain (Mark 13:3-8).  Then, he spoke that persecution would come (Mark 13:9-13), followed by the great tribulation (Mark 13:14-23). These events are reflected the eschatological revelation by Christ to John, seven seals (Revelation 6:1-17; 8:1-5), seven trumpets (Revelation 8:6–9:21; 11:15-19), and seven bowls (Revelation 16:1-21). 

The Gospel Reading of the 33rd Sunday in Ordinary Time, Cycle B, Mark 13:24-32, is drawn from this context. 

So Jesus said to the disciples on the Mount Olive:

But in those days after that tribulation the sun will be darkened, and the moon will not give its light, and the stars will be falling from the sky, and the powers in the heavens will be shaken. And then they will see “the Son of Man coming in the with great power and glory”, and then he will send out the angels and gather his elect from the four winds, from the end of the earth to the end of the sky (Mark 13:24-27).

Through these words, Jesus indicates that there would be cosmic signs, such as darkened sun and falling stars, as the power of the heavens will be shaken, following the period of tribulation. These cosmic signs are apocalyptic because they are paralleled to the eschatological cosmic signs in the Book of Revelation, following the great tribulation (Revelation 6:1-17; 8:1-9:21; 11:15-19;16:1-21).

When the third angel blew his trumpet, a large star burning like a torch fell from the sky. It fell on a third of the rivers and on the springs of water. The star was called “Wormwood,” and a third of all the water turned to wormwood. Many people died from this water, because it was made bitter. When the fourth angel blew his trumpet, a third of the sun, a third of the moon, and a third of the stars were struck, so that a third of them became dark. The day lost its light for a third of the time, as did the night (Revelation 18:10-12).

With these cosmic signs, Christ will return with the great power and glory (Mark 13:26). And this was foreseen in Daniel vision during his exile in Babylonia. Daniel testified:

As the visions during the night continued, I saw coming with the clouds of heaven one like a son of man. When he reached the Ancient of Days and was presented before him, he received dominion, splendor, and kingship; nations, peoples and tongues will serve him. His dominion is an everlasting dominion that shall not pass away, his kingship, one that shall not be destroyed (Daniel 7:13-14).

The fact that Christ is coming in the power and glory (Mark 13:26), which he received from the Father, means that he is the Messianic King – Christ the King, whose kingly dominion is eternal (Daniel 7:14; cf. 2 Samuel 7:13-16; cf. Luke 1:32-33). 

In the above prophetic words of Jesus, his return, with saints from heaven to assemble his elect, namely, those who are deemed worthy to be in his Kingdom during the tribulation (Hebrews 12:22–23; Jude 1:14-15; cf.  Revelation 7:13-14) is (Hebrews 12:22–23; Jude 1:14-15) is as their names are written in the Book of Life (Daniel 12:1; Revelation 3:5; 20:12).

Upon foretelling his return amidst apocalyptic cosmic sign (Mark 13:24-27), Jesus gives some helpful thoughts for the readiness to meet him on his return, first by a metaphorical lesson from a fig tree’s change, recognizing the coming of summer by ways of observing tenderness of the branches and sprouting leaves, in juxtaposition to the cosmic signs associated with his coming (Mark 13:28-29). But he also tells the disciples that it is not they who are to witness the cosmic signs and his return (Mark 13:30). 

Then, Jesus says:

Heaven and earth will pass away, but my words will not pass away (Mark 13:31).

Through these words, Jesus reminds the disciples of the impermanent nature of the Creation but the permanence of the Word, which he is (John 1:1), though he is incarnated in the human flesh (John 1:14; Luke 1:35; cf. Psalm 119:89; Isaiah 40:8; 1 Peter 1:25). Namely, this reflects the truth of the immutability of God (i.e. Malachi 3:6), which St. Thomas Aquinas also addresses (Summa Theologiae, Prima Pars, Q. 9).

In concluding his remarks on his eschatological events, including his return, following persecution and tribulation, to gather his elect saints, Jesus emphasized the importance of vigilance to stay ready for his return (Mark 13:32-37). It is necessary to remain vigilant because nobody, but the Father, knows time of Christ’s return (Mark 13:32).

The First Reading (Daniel 12:1-3) reminds that the coming of Christ at the end of the age to judge for gathering his elect (i.e. Mark 13:27). Nobody, whether alive or dead, can escape from this eschatological judgement in association of Christ’s return. And those who pass the judgement and become Christ’s elect are wise because of their faithfulness. This is echoed in Jesus’ parable of the ten maidens (Matthew 25:1-13).

Christ’s eschatological return is associated with the eternal nature of his words, in contrast to the impermanence of the Creation (Mark 13:31). All the cataclysmic events and apocalyptic cosmic signs leading to his return reflect this. The eternal nature of the words of Christ also means his eternal being (Revelation 1:8; 22:13; cf. Isaiah 44:6; cf. 1 Timothy 1:17; Colossians 1:15).  In association with his eternal being, the Second Reading (Hebrews 10:11-14, 18) reminds us that his sacrifice as the eternal High Priest (Hebrews 7:17), has the permanent effect, unlike other Levite high priests, whose sacrifices had to be repeated. Because of his priestly sacrifice for atonement with its permanent effect, we can prepare ourselves for Christ’s return to be gathered as his elect at the end of the age, with blessed hope (Titus 2:13). 

Being judged as Christ’s elect to enter the Kingdom (Mark 13:27), we can joyfully sing to God, “You are my inheritance, O Lord!”(Psalm 16:1), as in the refrain of the responsorial Psalm (16:5, 8, 9-10, 11).  Yes, we have become God’s adopted children through Christ (Galatians 4:3-7). So we have received the privilege to sing, “You are my inheritance, O Lord!” Now we must stay vigilant with the blessed hope for Christ’s return to keep this privilege, with wisdom through faith. 

The Kingdom of God is among US – Wednesday of the Thirty-Second Week in Ordinary Time

Being the forerunner of Christ (i.e. Malachi 3:1), John the Baptist was preparing people for the coming of Christ in public to establish his Kingdom. Citing Isaiah (40:3), he regarded himself as the voice calling in the wilderness to prepare the straight path of Christ (Matthew 1:3). In doing so, he preached in the Judean wilderness:

“Repent, for the Kingdom of heaven is at hand!”(Matthew 3:2).

The Kingdom of heavens was at hand, then. And so was the public appearance of the incarnated Christ who is Jesus. 

As he began his public ministry in Galilee, Jesus proclaimed:

Repent, for the Kingdom of heaven is at hand (Matthew 4:17).

This means that the Kingdom was forthcoming and had become attainable with Christ’s presence. 

In the Gospel Reading of Thursday of the 32nd Week in Ordinary Time (Luke 17:20-25), Jesus is speaking of the coming of the Kingdom in response to the Pharisees’ question as to when would be the coming of the Kingdom. 

Jesus said to the Pharisees:

The coming of the kingdom of God cannot be observed, and no one will announce, “Look, here it is,” or, “There it is.” For behold, the kingdom of God is among you (Luke 17:20-21).

Why is the coming of the Kingdom is unobservable? 

To the inquisition by Pilate as to who he is, if he is a king, as so he was alleged to be tried by the Roman authorities, Jesus said:

My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here (John 18:36).

This clearly indicates that the Kingdom is not physical but rather transcendent. Therefore, it is not necessarily visible. 

In asking Jesus when the Kingdom would come (Luke 17:20), the Pharisees seemed to have thought that the it would be a very powerful geopolitical Davidic kingdom, in reference to these words of God to David through Nathan:

I will assign a place for my people Israel and I will plant them in it to dwell there; they will never again be disturbed, nor shall the wicked ever again oppress them, as they did at the beginning, and from the day when I appointed judges over my people Israel. I will give you rest from all your enemies. Moreover, the Lord also declares to you that the Lord will make a house for you: when your days have been completed and you rest with your ancestors, I will raise up your offspring after you, sprung from your loins, and I will establish his kingdom. He it is who shall build a house for my name, and I will establish his royal throne forever. I will be a father to him, and he shall be a son to me. If he does wrong, I will reprove him with a human rod and with human punishments; but I will not withdraw my favor from him as I withdrew it from Saul who was before you. Your house and your kingdom are firm forever before me; your throne shall be firmly established forever (2 Samuel 7:10-16).

In addition, the Pharisees could be thinking of these words of Daniel when he interpreted Nebuchadnezzar’s dream:

In the lifetime of those kings the God of heaven will set up a kingdom that shall never be destroyed or delivered up to another people; rather, it shall break in pieces all these kingdoms and put an end to them, and it shall stand forever (Daniel 2:44).

“Those kings” are kings of four powerful empires symbolically appeared in Nebuchadnezzar’s dream (Daniel 2:36-43). But these powerful kings on earth would be placed under the dominion of the Kingdom that God would set up. Thus, the Pharisees were likely to have thought that the Kingdom preached by Jesus could be the one to deliver Israel from the dominion of Rome. 

However, the Kingdom that Jesus had proclaimed does not match what the Pharisees had in their minds as its coming is not perceivable to our eyes and not announced.  

Then Jesus said to the disciples:

The days will come when you will long to see one of the days of the Son of Man, but you will not see it. There will be those who will say to you, “Look, there he is,” or :Look, here he is.” Do not go off, do not run in pursuit. For just as lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. But first he must suffer greatly and be rejected by this generation (Luke 17:22-25).

With these words, Jesus cautioned the disciples not to be fooled by Satan in regard to the timing of the coming of the Kingdom and its King, as there would be some people making false claims about the coming of the Kingdom and the King to divert people from their preparation for the coming of the King and the Kingdom. At the same time, Jesus made it clear that he would be rejected by his people and go through passion into death in order for him to let his Kingdom come at the end of time in his coming.  And when it takes place, it be as prevailing as lightening’s flash lights up all over the sky.

At the same time, the Kingdom has already come as the King has come, as Christ has been incarnated and born in Bethlehem (i.e. Malachi 5:2; Luke 2:7). But it was not noticed, except for the shepherd who stayed up vigilantly to protect sheep (Luke 2:8-20).  

The Kingdom has been present with the presence of Christ, who is the Logos (Word) incarnated to dwell among us (John 1:1, 14). This is why Jesus said to the Pharisees that the coming of the Kingdom is not visible but the Kingdom is among us (Luke 17:20-21). In fact, Jesus, the incarnated Christ, is the embodiment of the Kingdom. That is why John the Baptist proclaimed that the Kingdom was at hand, when the coming of Jesus in public to begin his ministry was at hand (Matthew 3:2). And he began dwelling among people (i.e. John 1:14). So the Kingdom of God is among us (Luke 17:21).

However, in order for the consummation of the establishment of the Kingdom to take place, Christ the King had to be rejected and suffer into death (Luke 17:25; cf. Psalm 118:22-23; Luke 23:18-49; cf. Mark 12:1-2). 

After his death, the King was raised and ascended into heaven (Luke 24:1-53). But the Kingdom remains among us (Luke 17:21) for Christ the King is with us until the end of time (Matthew 28:20) through the Word and the Eucharist and the Holy Spirit (i.e. John 14:18, 28), making bread and wine into the very bodily presence of the King and his Kingdom, 

Let us remain in the King,(i.e. Jonn 15:4-9) who has been among us (John 1:1, 14) and with us always (Matthew 28:20), so that the Kingdom remains among us (Luke 17:21). This way, we will not be deceived by Satan who sets us false prophets to make fake announcement of the coming of the King and his Kingdom. 

A Lesson from the Ten Lepers (Luke 17:11-19) – Wednesday of the Thirty-Second Week in Ordinary Time

The Gospel Reading of Wednesday of the 32nd Week in Ordinary Time, Year II, Luke 17:11-19, is the story of Jesus healing ten lepers on his way to Jerusalem. He was heading to the holy city to die to pay our debt of sin and to be raised from the dead so that he is vindicated (i.e. Acts 5:30-31) and we are justified (i.e. Rom. 4:24–25).

As Jesus came into their sight, ten lepers, while keeping distance, raised their voice, saying, “Jesus, Master! Have pity on us!” (Luke 17:13). Because lepers were considered as “untouchable”, they were prohibited to come in close contact with others (Leviticus 13:45-46). Then, Jesus said to them, “Go show yourselves to the priests”, and they were healed as they were going to show themselves to the priests (Luke 17:14).

Realizing that he was healed, one of the ten, a Samaritan, returned to Jesus, glorified God, prostrated at Jesus’ feet, and thanked him, while other nine kept going to show themselves to the priests (Luke 17:15-16) to be declared “clean”(Leviticus 13:13). In response, Jesus said, “Ten were cleansed, were they not? Where are the other nine? Has none but this foreigner returned to give thanks to God?” and “Stand up and go; your faith has saved you”(Luke 17:17-19).

What is a lesson from this story?

Yes, faith is a factor for healing. But those whose faith was less than that of the Samaritan man were also healed from leprosy. So what did Jesus mean by saying “your faith has saved you” only to this grateful Samaritan man? 

The original Greek text of “saved” in this phrase of Jesu is, “σέσωκέν (sesoken). This can mean “healed”, “restored to the wholeness”, and “saved”. 

When he said, “your faith has saved you” to this Samaritan man, Jesus was referring to the salvation of the Samaritan’s soul. This implies that only the Samaritan man, who exulted God and thanked Jesus for healing him from leprosy, received salvation of the soul, while other nine only received physical healing of the cleansing of leprosy. 

In a way, we are these ten lepers. Most of us tend to take God’s grace, His providence, for granted. Only a few of us praise God and thank God. Many do not even pray. When they pray, it is about asking God a favor for them. 

How may of us really thank God for the Word and the Eucharist at Mass? Yes, pews of churches may be filled. It sure is better than an empty pew. But they are in pews to receive the Word and the Eucharist at Mass, thinking that they would be “saved” by attending Mass. At the conclusion of Mass, they sure say, “Thanks be to God”. But it is only out of their lips but not from their hearts. 

If we were more like the Samaritan man, who praised God and thanked Jesus, then, it should not be that only less than 30% of Catholic attend Mass at least every Sunday and that only nearly 30 % of Catholic see the Eucharist as the real body and blood of Christ. These numbers should be way much higher. 

Regardless of levels of faith, we may be healed physically and psychologically by Jesus. But for our souls to be saved (healed), we must have faith like that of the Samaritan. Remember, for us to enjoy eternal life, our souls must be saved. 

Pastoral Leaders are Unprofitable Servants of God and His People -Tuesday of the Thirty-Second Week in Ordinary Time (Year II)

On the 32nd Week in Ordinary Time (Year II), in Monday’s First Reading (Titus 1:1-9), Paul gave his pastoral advice to Titus, who was installed as bishop of Crete by him, as to ordaining priests (vv.5-6) and necessary character to serve as bishop (vv.7-9). Then, the Gospel Reading (Luke 17:1-6) addresses that pastoral leaders, as overseen by bishop, must confront and judiciously resolve scandals, to ensure that it will not spread throughout his diocese, like an infectious disease. It also encourages pastoral leadership to bring those who cause scandals to penance and reconciliation. 

The readings of Tuesday of Tuesday of the 32nd Week (Titus 2:1-8, 11-14 and Luke 17:7-10) continue to address pastoral leadership. 

The First Reading (Titus 2:1-8, 11-14) gives pastoral advice for teaching. What is indispensable for teaching is to instruct and guide people with sound doctrine (Titus 2:1; cf. 1:9). This means that bishop must be well-versed with the Church’s doctrine, which is based on Christ’s teaching, as passed by the Apostles, including Paul. Because he is also God’s steward (Titus 1:7), bishop must defend it at all costs, refuting heresies (Titus 1:9). Therefore, bishop teach the old and the young, men and women of all of all walks of life with sound doctrine, so that the elderly can teach and guide the young so that they grow well-disciplined, especially with self-control. 

The discipline cultivation is essential because the teaching should aimed to make sure people pastored by bishop’s pastoral leadership can endure with blessed hope in preparing themselves for the return of Christ. Thus, Paul wrote to Titus, bishop of Crete:

For the grace of God has appeared, saving alle and training us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age, as we await the blessed hope, the appearance of the glory of the great God and of our savior Jesus Christ, who gave himself for us to deliver us from all lawlessness and to cleanse for himself a people as his own, eager to do what is good. Say these things. Exhort and correct with all authority. Let no one look down on you (Titus 2:11-15).

In fact, all the pastoral ministries in the Church are geared to save the souls of the faithful. Therefore, bishop’s pastoral leadership is aimed for salvation of soul, as it is the supreme law of the Church (Salus animarum lex maxima Ecclesiae)(Canon 1752). And Peter, the first Pope wrote:

Although you have not seen him you love him; even though you do not see him now yet believe in him, you rejoice with an indescribable and glorious joy, as you attain the goal of your faith, the salvation of your souls (1 Peter 1:8-9).

Bishop pastors his diocese as God’s steward (Titus 1:7). It means that bishop manages his diocese with sound doctrine (Titus 1:9; 2:1). But bishop’s managerial pastoral leadership also means the practice of humble servantship, as reminded by the Gospel Reading (Luke 17:7-10). Being a leader and steward (manager), there is no space for arrogance and selfish interest at all. So, Jesus said the future Apostles while they were still the disciples, learning to be sent as the Apostles:

Who among you would say to your servant who has just come in from plowing or tending sheep in the field, “Come here immediately and take your place at table”? Would he not rather say to him, “Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished”? Is he grateful to that servant because he did what was commanded? So should it be with you. When you have done all you have been commanded, say, “We are unprofitable servants; we have done what we were obliged to do” (Luke 17:7-10).

Because they were to become the first pastoral leaders of his Church, after his ascension and Pentecost, Jesus wanted to make sure that they would understand to serve God and His people with self-denying humility, not to bask in praises, in their pastoral leadership. And the essence of the pastoral leadership is symbolically summarized as “unprofitable servants”, which means “unworthy servants”. 

From Pope to local bishops, as well as priests and deacons, are all these pastoral leaders truly humble servants of God and His people, being “unprofitable servants”? It is our responsibility to make sure they really are to protect the Church from scandals. 

Pastoral leaders, from Pope down to deacons, as well as lay ecclesial leaders, serve God and His people as “unprofitable servants”, but with sound doctrine and discipline for salvation of souls. 

Sound Pastoral Leadership Competencies and Response to Scandal in the Church - Monday of the Thirty-Second Week in Ordinary Time (Year II)

The Church must always heed the readings of Monday of the 32nd Week in Ordinary Time (Year II) as the First Reading (Titus 1:1-9) addresses the quality of the Church leadership and the Gospel Reading (Luke 17:1-6) warns danger of corruption, especially caused by the Church leadership. The expectation is that leaders of the Church are to demonstrate their pastoral leadership competence. This includes exercising competencies to confront, address, and judiciously resolve problems in their diocesan jurisdictions. 

For this, Paul addresses necessary qualification for Church leadership to Titus, whom he installs as bishop of Creta through these words:

For this reason I left you in Crete so that you might set right what remains to be done and appoint presbyters in every town, as I directed you, on condition that a man be blameless, married only once, with believing children who are not accused of licentiousness or rebellious. For a bishop as God’s steward must be blameless, not arrogant, not irritable, not a drunkard, not aggressive, not greedy for sordid gain, but hospitable, a lover of goodness, temperate, just, holy, and self-controlled, holding fast to the true message as taught so that he will be able both to exhort with sound doctrine and to refute opponents (Titus 1:5-9).

Paul puts Titus in charge of appointing πρεσβυτέρους (presbyterous) in Crete to set up church there. Presbyters are often translated in English as “elders” and it is the leadership under bishop (ἐπίσκοπος/episkopos) and above deacons (διάκονος/diakonos). Namely, presbyters are priests. Therefore, as bishop, Titus is in charge of ordaining priests in establishing a diocese in Creta. 

The guideline for priesthood is that it is a man who is blameless, chaste, and his family is obedient to the Church authorities and free from a scandal. 

Paul also describes necessary character for a bishop (episkopos) , whom he describes as a steward of God. This higher pastoral leader is a man who is blameless, humble, even-tempered, sober, gentle, altruistic, hospitable, found of goodness, just, moderate, composed, and steadfast to the truth passed from Christ through the Apostles. This qualifies him to encourage the faithful to remain in Christ with sound doctrine of the Church and refute enemies of the Church. In other words, bishop’s pastoral leadership is greater than that of priests, as he is the primary defender of all the faithful whom he pastors against those who oppose the Church. The opponents of the Church are those who bring scandals in the Church,  including those who cause the faithful to sin and confuse them with heresies. Not to mention, those who abuse and prey on God’s children are great opponents to be refuted by bishop’s pastoral leadership. 

In the Gospel Reading (Luke 17:1-6), Jesus offers pastoral advice in regard to dealing with scandals in the Church (vv.1-4) and increasing faith (vv. 5-6).

Jesus knows that we are not perfect and therefore we sin. However, he sharply criticizes those who cause others to sin (Luke 17:1-2), enticing and tempting them to fall, as Satan did to Eve, and as Eve did to Adam (Genesis 3:1-6). According to Jesus, those who cause scandals in the Church are subject to due judgement. However, it is not us to impose judgement but God. Our task is to confront scandals and work on corrections. We are to encourage and guide those who caused troubles in the Church to repent but not to judge (Luke 17:3-4). For this, we must increase our faith (Luke 17:5-6). And Church leaders make sure that scandals are confronted and refuted accordingly as there is no tolerance to it. And their pastoral leadership guides the faithful to increase their faith so that they can resist temptations and enticement of Satan and those who try to cause scandals. 

In nut shell, the pastoral leaders, bishops (episkoposes), priests (presbyterouses), and deacons (diakonoses), must faithfully exercise their respective pastoral competencies to foster the growth of faith in their dioceses, to protect dioceses against scandals, and to confront and resolve problems in their diocesan jurisdictions.  For their competence, their personal qualities must be as described by Paul (Titus 1:5-9).