Wednesday, December 23, 2015

年末年末ストレスの大波の中での航海術:前頭葉ー自律神経一連性の図太い神経の舵執りの大波の中での航海術:前頭葉ー自律神経一連性の図太い神経の舵執り

年末といえばやはりストレス。ストレスは大しけの海の大波のようなもの。航海中の船を揺さぶり、思わぬところへと流し込んでしまい、知らぬうちに氷山などへと衝突させかねないような危険性をもはらんでいます。12月の北国の海では穏やかな波という理想的な状態は寧ろ絵に描いた餅同然であるように、この師走の時にストレスのない状態なんていうのは非現実的です。ストレスから逃れられないという現実にある私達は、結局、ストレスと向き合い、ストレスの大しけの師走の時期の海の中で自分という船の舵をうまく執っていかねばなりません。

師走の危ない海を正月という港へ無事到着までの航海術について心理学の観点から。

                                    *****

アメリカでは11月第3木曜日のサンクスギビングからクリスマス、そして1月1日のニューイヤーズデイまでの、所謂、ホリデーシーズンの期間、私のようなメンタルヘルスの臨床家への相談件数が増え、また、自殺者数もピークとなりがちです。

日本でも、師走といえば、誰もが一年の内で一番忙しい時。アメリカでは一般に、企業や団体の決算期は大抵が六月末ですが、日本では12月末なので、本当にこの時期は、忘年会などのパーティーや付き合いの他、正月を前にした一年間の仕事の総仕上げ、総決算などで猫の手をいくら借りても足らないほど忙殺されがちです。

クリスマスや正月といったホリデーというと、一見、楽しい幸せな家族を連想しがちですが、一方、ホリデーを楽しく一緒に過ごすような家族は”絵に描いた餅”のようなものでしかない人にとって、こうした家族一緒で楽しく過ごす”はず”のシーズンはかえって辛い時となります。しかも、クリスマスショッピング、クリスマスパーティーなどでどたばたしがちなので、ただでさえストレスレベルが高い時期でもあります。そして、ストレスがもたらす様々な心身的な症状に悩まされるようになり、それが更にストレスを高めてしまいます。

仕事であれ、付き合い、パーティーなどといった社交であれ、そして、クリスマスや正月と連想されがちな理想的な家族に対するイメージと現実との食い違いによる複雑な感情などがもたらす高いストレスの状態にいると、交感神経がいつも高ぶってしまい、ちょっとしたことでもいらいらしがちになり、また、普段は気にならないようなことでも思わぬように気に障ることがあります。つまり、交感神経がいつも刺激されストレスレベルが高くその結果血中コルチゾールが高い状態にあると”キレ”やすく、必要以上に外界からの刺激に対して過敏に反応し、更にストレスが高まり、交感神経が一層刺激され、血中コルチゾールいつも高い状態となってしまうという悪循環に陥ります。

ホリデーシーズンは交感神経が過剰的に興奮しがちなので、それだけに、血中のコルチゾールも高くなり、別に高カロリー食を摂っていなくても、体脂肪がつきやすくなり、しかも、このシーズンは何かとパーティーや付き合いなどでついついカロリー摂取オーバーとなってしまい、太りがちです。そして、その結果、自分の体の望まぬ形の変化に対する不満が更なるストレスとなり、血中コルチゾールが高い状態が維持されてしまうというストレスとその弊害による悪循環の泥沼へ引きずり込まれてしまいます。

このような状態では折角のクリスマスや正月も楽しむことができませんね。そして、風邪やインフルエンザが流行する季節でもあり、しかも、ストレスにより免疫力が弱まっていると、病気でダウンしてしまうリスクも高いものとなってしまいます。これでは、ホリデーも台無し。

ストレスは正月に向けたホリデーシーズンにとっての最大の敵です。勿論、ストレスは健康維持に対する大きな妨げでもあります。しかも、こうした楽しむべきホリデーシーズンが一年の内でも一番ストレスという敵と向き合わねばならないのが現実です。
では、いったいどのようにしてストレスという敵に対処し、正月を清々しく迎えられるようにできるのでしょうか?

やはり、ストレスによる弊害の予防と対処にとって一番大切なのは精神的な自己コントロールです。これは、前頭葉の機能を高めることで自律神経の正常な機能、つまり、交感神経と副交感神経のバランスを維持できるようにする自己制御能力を高めることです。そして、これは、風邪などの病気に対する免疫力を高めるという心理免疫学的、心身医学的な効果をももたらします。

自律神経の機能を高めるという防御法は、ダラダラと廻りの状況、外界からの影響に翻弄されないということです。自律神経というのは、文字通り、自ら自分を律する神経というもので、随意によるところが大きいのです。そして、随意機能は一般に前頭葉に集中しており、前頭葉と自律神経の連携プレーシステムが外界や環境からの刺激によって揺さぶられないような、図太い神経を鍛え上げることが大切です。
骨格や筋力が弱い人はいくら視力が良くても思うようにまっすぐに歩くことができません。精神的にいえば、神経の図太さは骨格や筋肉の強さに例えられます。骨格や筋肉の強さを高め維持するには適度な運動が不可欠なように、神経を強くするにも、メンタルトレーニングが大切なのです。そして、こうしたメンタルトレーニングの中枢が前頭葉であり、この前頭葉の機能が効率的であれば交感神経と副交感神経の自律神経のバランスもうまくいき、ストレスレベルの高い環境においても副交感神経が高ぶりがちな交感神経とのバランスを保つように機能するので、前述したような交感神経の一人歩きによるストレスの悪循環に陥ることを防ぐことができるのです。

では、前頭葉と交感神経と副交感神経のバランスを維持できるような自律神経の図太くて強靭な神経システムを鍛え上げ、維持するにはどうすればいいのでしょうか?
別に複雑な理論にそってトレーニングする必要はありません。しかし、理論的には実に単純とはいえその単純な理論の実践が単純ではないのです。

理論的には、禅にある”心頭滅却”といった四字熟語に集約されるような実に単純なものですが、こうした禅の修業が示すように、あれこれと理屈を捏ねながら楽な方法を案ずるより、ただこうした単純な理論を自然に実践できるようにいつも意図的にすごすということです。自分の意思による自己コントロール、つまり、自律神経の訓練といった禅の修業の如く、いちいち意識しなくてもおのずからすべてのことにマインドフルになれるまで意図的に時間をすごす努力をすることに他なりません。仕事にしろ、社交にしろ、要は今なすべきことだけに全力で集中することで、ダラダラと他のことからの影響に引きずりまわされることのリスクを最小限にできます。こうすることで、効率が高まり、行動や時間の使い方の切り替えが外界からの影響に左右されることなく自分の意思のままにできるようになり、その結果、効率的な時間のすごし方ができるだけでく、その必然的な結果としてストレスレベルも相対的に最小限となります。こうすることで、前頭葉と自律神経の連携という図太い神経の舵を執ることができ、師走の時期のストレスで荒波の海でも思うように航海でき、正月という港に無事に碇を降ろすことができ、後悔することなく清々しい気持ちで新年を迎えることができるようになります。

一年の終わりのこのストレスという高波の大しけの海を航海するわけですが、前頭葉と自律神経を太い神経回路で繋ぐことでしっかりと自分の思うように舵を執る事ができ、しかも、自分の信念という羅針盤によって時には真っ暗闇な荒波の海でも無事に航海でき、正月という港へ到着でき、新年という向こう岸でお目出度い時を祝えます。

私達は自分という船の船長であり、その舵執りなのです。ホリデーシーズンの年末のこの時期、海はストレスの大波だけでなく、様々な誘惑といった危険な氷山なども出没し、注意していないと取り舵一杯できず、衝突し、沈没してしまう恐れもありますから。ついつい、誘われるまま飲みすぎ食べすぎ、後悔のうちに様々な心身症の底なし沼に沈めこまれるリスクが高い時ですから。付き合いも大切ですが、皆で一緒に氷山に衝突して沈没というのでは。。。


そういったことがないようにする為にも、しっかりと図太い神経の舵を執ってマインドフルに航海していきましょう。そして、日頃からの航海術の訓練を怠らないようにしましょう。

As Advent Spiritual Journey Comes Near Its Completion with the Blessed Fruit of Mary Comes Nearer

Like Lent, Advent is characterized with preparation and penance. Fr. Mark Bosco, S.J. of Loyola University Chicago metaphorically compared Lent to a displacement experience as in Flannery O’Conner’s story, “The Displaced Person”.   In a way, upon the Original Sin, Adam and Eve being evicted from Eden, we have been “the displaced people” – being displaced from Eden.

I have, on the other hand, explained the 40 days of Lent to the 40 years of Exodus journey – moving from “spiritual Egypt”, the state of sinfulness, to the “spiritual land of milk and honey”, the state of life in God.  In fact, the Exodus itself is a displacement experience, as well, while it is also a transformative journey, reflecting Psalm 51.

Now, Advent can also be compared to a journey of transitional displacement. It is a journey from the state of displacement from God back to the life in God, symbolized with Eden, where God and human were not separated as they both lived in harmony, like Lent. But, for Advent, it is a journey to return to the state of a life in God by means of God’s grand salvific scheme of making Godself incarnated through Mary’s immaculate womb to dwell among us.  As this incarnated God, God in the human body of Jesus Christ, the son of Mary, dwells among us, we are shepherded back to Eden-like life in God. Advent season is when we journey to meet this incarnated God, our Savior, the Messiah, where he is born.  For this, we journey toward where he is being born, while the incarnated God is coming to dwell among us. As our encounter with this incarnated God – as this divine-human meeting draws nearer, our heart will be more enlightened by the glorious light of God. Therefore, Advent is our spiritual journey from  darkness of our ignorance of falling into sins into  the new light of God’s glory in Christ, the incarnated God.

Unlike Lent, but rather as if evoking lighting menorah during the 8 days of Chanukah celebration, four Advent candle are being lit one by one on each Sunday of the 4 Sundays of Advent. This symbolizes that we are gradually enlightened as Christ comes nearer to us, while our preparation to receive and welcome Christ advances.

During Advent, as aforementioned, there is a two-way movement: God is coming to us as the Word incarnating, and we prepare the way of the Lord. Thus, Advent is our mutual, God-human joint efforts to make God’s salvific scheme work.  This is, in fact, how God’s grace works, as it requires our cooperation to serve its purpose.  Advent is a time to prepare the way of the greatest grace, gift, favor, of God, namely, God Godself in the human flesh, to dwell among us, as God Godself is coming to us, as His self-gift.

Making the way for God to come to this world – to our heart - to turn to God, so that incarnated God, God in the human flesh of Jesus Christ, becomes a powerful agent of our conversion, after so many generations of failing to turn back to God after the Original Sin. Therefore, as John the Baptist preached, repenting and turning back to God – God’s way is how we cooperate this greatest grace, and this is ultimately how we make the way of the Lord to come, while making our way back to God on our transitional displacement journey.  Upon meeting with this incarnated God on the way of God we make, on Christmas, we will be no longer the displaced persons. At least, this is what the Advent journey into Christmastide is meant.

Following the Gaudete Sunday, the very last Sunday of Advent  has two main themes: rejoicing in the fruition of God’s grand salvific scheme through Mary’s immaculate womb and visitation.  As reflected in the Gospel reading for the 4th Sunday of Advent on Cycle C, Luke 1:39-45, and read again on the following day, Mary visited Elizabeth, upon learning her surprise pregnancy and her cousin, Elizabeth’s pregnancy to care for her.  And, Mary was in haste to see Elizabeth, in spite of difficult journey to go through hilly landscape on Judea. 
Mary must be filled with so much joy that she could not contain. That is why she leaped over hills to see Elizabeth, as echoed in the first reading for the following Monday, Song of Songs 2:8-14, in which a young man in love is described as to jump over mountains to see his beloved woman. In fact, this excited and joyful visitation spirit is what characterizes how God is coming to dwell among us as the Word becoming flesh, incarnated God, as Jesus Christ, the Messiah, and Emanuel, which means God being with us.  It is not just visiting but to stay with us as we need. So, Mary stayed with pregnant Elizabeth to care for, although she, too, was pregnant.

To Mary’s caring visitation, Elizabeth greeted with blessings, saying, “Most blessed are you among women!” Furthermore, she also blessed the baby growing inside the womb of Mary, saying, “Blessed is the fruit of your womb!”

And, Mary’s response to Elizabeth’s blessing greetings is singing Magnificat, as reflected in the Gospel reading for Tuesday of the 4th week of Advent, Luke 1:46-56.  Mary’s soul was magnified with joy, as Elizabeth’s benedictory greetings prompted her to deepen and sharpen her awareness of how God Himself has been blessing not only her and Elizabeth but the entire world through the fruit of her immaculate womb, waiting for his full-term to come out.  Thus, harvest time of the fruit of Mary’s womb is near.

As Mary visited Elizabeth in Luke 1:39-45, which is read on the 4th Sunday of Advent and on the following Monday, also as a young man in Song of Songs 2:8-14, which is read on the Monday of the 4th week of Advent on Cycle C, reflects, God in His incarnated form through Mary’s immaculate womb is coming to visit us and to stay with us, as His mission is to dwell among us, till the end of time, as Emanuel. On Christmas, when our Advent journey meets God’s coming in haste to dwell among us, we see the fruit of Mary’s womb, whom Elizabeth blessed.

Now, are we ready to bless the fruit of Mary’s womb, who is very near at this time on our Advent journey? Is our cooperation to this greatest grace of God, the fruit of Mary’s immaculate womb, is ready to welcome Emanuel?

We must remain vigilant, as reminded by the Gospel reading on the First Sunday of Advent, Luke 21:25-28, 34-36.  

Let us joyfully remain vigilant so that we know when the blessed fruit of Mary's womb appears! With this fruit, the greatest grace we receive, we shall be no longer displaced from God! We shall rejoice always in the Lord, as we enjoy our new life in spirit. 


Merry Christmas! 

Saturday, December 19, 2015

Sancte Spiritus: Christmas - Pentecost Juxtaposition - a Las Posadas and Simbang Gabi Reflections

Las Posadas in Mexico (and Spain) and Simbang Gabi in the Philippines are forms of Advent novena, which starts during the week of Gaudete Sunday – during the third week of Advent. Because these novenas take up the last 9 days of Advent, they also coincide pretty much with the Late Weekdays of Advent, the 8 days leading up to Christmas. These are, in a way, symmetrical to the Octave of Christmas, the first 8 days of the Christmastide, from Christmas to the Feast of the Theotokos, also on the day of Jesus’ circumcision and the way when he was named as “Jesus”, which, in Hebrew, means “the Lord saves” or “Joshua”.

Advent has four weeks to prepare for the coming of the Lord as the Word incarnated and as the fruit of Mary’s immaculate womb. To wrap up Advent as our spiritual work of “making the straight way of the Lord”(Isaiah 40:3; Mathew 3:3; Mark 1:3; Luke 3:4; John 1:23) to arrive, we make more concentrated and focused efforts through Christmas novenas, such as Las Posadas and Simbang Gabi.

Novena, a 9-day prayer devotion, to prepare for a feast, trances its origin to Jesus’ instruction to his disciples to stay in the Upper Room during the time between the Ascension and the Pentecost (Acts 1:1-11). There were 9 days between Ascension and Pentecost, and it was a very critical period before the birth of the Church, the post-Ascension Body of Christ, composed of us (1 Corinthians 12:27), upon the outpouring of the Holy Spirit (Acts 2:1-13) sent down by the Father in the name of the Son (John 14:26) to give birth to the Church and to baptize the Apostles (the foundation of the Church) with the Holy Spirit and fire (Matthew 3;11, Acts 1:5, 2:3).

During this Late Advent Weekdays, as Christmas novenas, such as Las Posadas and Simbang Gabi, are in full swing, given the origin of novena in Jesus’ instruction to the disciples to prepare for the birth of the Church, namely, the Pentecost, in Acts 1:1-11 and his promise of the Holy Spirit as Advocate (parakletos, rather than pneuma) in John 14:26, we can draw a parallel between Christmas and Pentecost. and to baptize the disciples anew (Acts 1:5, echoing the prophesy of John the Baptist in Matthew 3:11).
Paralleling between Christmas and Pentecost?

These two feasts do not seem to be related on the surface. However, they are, indeed. Therefore, we can appreciate Christmas novenas, such as Las Posadas and Simbang Gabi, in juxtaposition to the novena for Pentecost, as both Christmas and Pentecost are about birth. While Christmas is the birth of our Lord, Jesus Christ, as the Word, which is God (John 1:1), incarnating to dwell among us (John 1:14), Pentecost is the birth of the Church, as the new “Body of Christ” (1 Corinthians 12:12-27, Romans 12:5), upon the Ascension of the Body of Christ, the Word incarnated, which was born on Christmas.  For both the birth of the original body of Christ – Christmas, and for the birth of the new body of Christ, which is the Church – Pentecost, it is the Holy Spirit that is behind.

What puts Christmas and Pentecost in juxtaposition is the fact that both of these are the births of the Body of Christ (Corpus Christi), enabled by the Holy Spirit sent by God the Father.  The first birth of the Body of Christ, as the Word incarnating, is Christmas, for which we prepare through Advent and its finalization through Christmas novenas, such as Las Posadas and Simbang Gabi. The second birth of the Body of Christ, as the Church, which each of us, the faithful, make up, is the Pentecost.

Because the original Body of Christ came to this world, as the Word incarnated, died, resurrected, and ascended, our Christmas novenas, such as Las Posadas and Simbang Gabi, should be practiced also in light of renewing the current Body of Christ, the Church, which are as we love one another, by the Holy Spirit.
As we practice Christmas novenas, let us renew ourselves, as the post-Ascension Body of Christ, the Church, which was born on Pentecost, by letting the Holy Spirit, once again, to baptize us, given the pre-Pentecostal origin of novena. How can we make the way of the Lord straight without the Holy Spirit, after all?

Veni, veni, Emmanuel…… Veni, veni, Sancte Spiritus! These are in juxtaposition to each other, as we consummate Advent preparation with Christmas novenas, Las Posadas and Simbang Gabi, into the Late Advent Weekdays.

Veni, veni , Sancte Spiritus” is the spirit of novenas both Christmas, as the spirit of the novena for the Pentecost is so.

Sancte Spiritus brings new life to give birth! 


Thursday, December 17, 2015

There is Something About Mary : Immaculate Conception of Mary, the Woman in Revelation 12, Nuestra Senora de Guadalupe, and the Theotokos

There is something about Mary during this holiday season of the year: from Advent into Christmastide. Yes, there is a romantic comedy movie, "There is something about Mary" (1998), featuring Cameron Diaz. I am not talking about that Mary but Mary, who is so special in understanding His only begotten Son, Jesus, and the Holy Spirit, in the context of God's salvific grand scheme. And, this season of the year is a good time to deepen our appreciation of God's saving plan and Christology through this very special woman, Mary, because, theologically and soteriologically speaking, there sure is something about Mary. 

As a new liturgical year begins with Advent, we celebrate the Immaculate Conception of Mary on December 8. Then, we celebrate the apparitions of Blessed Virgin Mary, evoking the image of the pregnant woman in Revelation 12, to San Juan Diego on the mount of Tepeyac, Mexico, on December 12. Then, we celebrate the birth of the Messiah, Jesus, on December 25, Christmas, and on January 1, the Octave of Christmas (on the 8th day of Christmas, the day of Jesus' circumcision), we honor Mary as the Theotokos, the mother of God. So, as Jesus is the reason for this season, it is also the season about Mary. After all, unless Mary was the way she was, including her Immaculate Conception, we would not have our Savior as the Word incarnated in the human body of Jesus, born from the Blessed Virgin Mary, who was later Assumed into Heaven to be crowned as the Queen of the Universe (as in the 5th Glorious Mystery of the Holy Rosary), representing the eschatological Church, the Ekklesia.

Because she was conceived sexually through an intercourse that Anna and Joachim had, Mary could have been passed on the “recessive spiritual gene” of Adam and Eve, as we all have.  However, by God’s special grace, Mary was not touched by this “recessive spiritual gene” – the stain of the Original Sin. Thus, Mary was immaculately conceived, and she is immaculate.

The purpose of Mary to be immaculate ever since the moment of her conception – ever since the beginning of her life – was to ensure that she is the one that the Holy Spirit is being sent to conceive the Messiah, as the Son of God the Father. For her flesh to be the suitable agent of God to incarnate, for the Word to become flesh, to dwell among us (John 1:14), God the Father had to intervene what is natural (i.e. the “recessive spiritual gene of Adam and Eve” to be passed, if conceived sexually) with His supernatural power, defying what is natural for the sake of redemptive salvation. This way, God was able to give His only begotten Son out of His mercy on us, the sinners, those who have been tainted by the Original Sin, as reflected in John 3:16.

In this regard, Jesus, the Son of God, the Son of Mary, is regarded as New Adam, and Mary, who was conceived immaculately by God’s special grace, is New Eve, as neither of them possess and are tainted by the marks of the Original Sin – the “recessive spiritual gene of Adam and Eve”.  Even though Jesus, the Son, in the Trinitarian hypostasis, is God, he is also human, as well, because he was born out of Mary’s body. However, because Mary was spared from any contamination of the marks of the Original Sin or the “recessive spiritual gene of Adam and Eve”, in spite of her sexual conception, Jesus was also free from the marks of the Original Sin.
The fact that Mary had been already spared from the influence of the marks of the Original Sin, ever since the moment of her conception, which also means to have saved her son, Jesus, from the influence of the Original Sin, in spite of having human flesh, is echoed in the way the pregnant woman and her son in her womb were saved from the dragon in Revelation 12. And, this juxtaposition between Mary’s immaculate conception and the way the woman in Revelation 12 was saved from the ferocious attack of dragon suggests that the woman in Revelation 12 is, indeed,  Mary and that the baby in her womb is Jesus. Furthermore, this juxtaposition is validated by the way Mary made apparition to San Juan Diego en el monte de Tepeyac, Mexico, in 1531, as Nuestra Senora de Guadalupe.








The woman in Revelation 12 is crowned with twelve stars, clothed with the sun, with the moon under her feet (v.1).  If you look at the image of Nuestra Senora de Guadalupe, you notice that she resembles this image, her mantle casts the radiant countenance with majestic golden ray, like the sun light, while it also has stars, indicating that her heavenly connection. This reminds that Mary was assumed into Heaven, as we celebrate its feast on August 15 and as in the Fourth Glorious Mystery of the Holy Rosary. The moon under her feet reminds  that Nestra Senora de Guadalupe is above what the crescent moon symbolizes – the night and the darkness. The man who holds the moon represents us, who are subject to the night – subject to the marks of the Original Sin – as the “recessive spiritual genes of Adam and Eve” have been passed on through sexual conceptions, ever since Adam and Eve gave birth to Cain and Abel. The fact that Mary stands above powerfully symbolizes the meaning of her Immaculate Conception – her full of grace status, as she is not under the moon but above it and where the sun and stars are.  In the image of the women in Revelation 12, it is the dragon, a symbol of Satan, that is under her feet, as he fell out of heaven, upon his loss in the battle with Archangel Michael.

In juxtaposing the image of the woman in Revelation 12 and the image of Nuestra Senora de Guadalupe, as Mary, who is full of grace (completely free from any influence of the Original Sin or the Satan’s temptation) and immaculate, she has appeared to where we the human are and the domain of sinful influence of Satan (Dragon) from heaven (where she was Assumed as in the Fourth Glorious Mystery of the Rosary  and crowned with stars, as in the Firth Glorious Mystery of the Rosary)  to help her Son, Christ, in his evolving saving mission.

An important common string to connect  the Immaculate Conception of Mary, the Woman in Revelation 12, and Nuestra Senora de Guadalupe together,  is the mercy of God’s saving grace for the fallen humanity, which has been in the domain of Satan. This domain is symbolized with “under the moon”, meaning that subject to the darkness. Because of the divine mercy of our Almighty Father God, who has sent His only begotten Son through Mary being full of grace and immaculate, Mary was once again sent to this world from the domain above (heaven) to ensure that her Son’s saving mission will not cease and fall under the Satan’s power. 

We celebrate this on December 8, as the feast of the Immaculate Conception of Mary, and December 12, as la fiesta por Nuestra Senora de Guadalupe, just before Christmas, and furthermore, on January 1, on the Octave of Christmas, as the feast of Mary the Theotokos.

During this time of the year – from Advent into Christmastide, especially, between the feast of Immaculate Conception  (December 8) and the feast of the Theotokos  (January 1), we have so much to reflect on Mary and her important roles, as we continue to prepare for the coming of our Messiah, Jesus Christ, the Son of God the Father and the Son of Mary the Theotokos, the Immaculate, the woman in Revelation 12, and Nuestra Senora de Guadalupe.




It is also interesting to know that  the word, “Guadalupe”,  is associated with “wolf” in its Spanish etymological connection to Arabic words, "wadi"(valley) and “lupe”(wolf).  If you recall Jesus’ Good Shepherd discourse in John 10, Christ is to protect his sheep (us) from the attacks of wolves.  The fact that Mary has appeared as  Nuestra Senora de Guadalupe means that Mary has come, representing her Son, to where wolves are, to make sure that we, as Christ’s sheep, won’t be attacked, as we will not fall into Satan’s sinful temptation. 

Thursday, December 10, 2015

Advent – a Time to Overcome Our Emptiness – Existential and Noogenic Vacuum.

Advent season is when many people are driving themselves nuts about shopping and shopping....eating and eating...only to make more waste. This will not result in filling our noogenic emptiness deep within but only landfills. Let us return to what Advent really means.

                                   ******

December - This time of the year is often characterized with lots of eating and gift exchanges.  In materialistically rich nations, such as the United States, I am afraid that this time turned out to become a season of gluttony, following excessive eating on the Thanksgiving Day.

Of course, gluttony is one of the Seven Deadly Sins. It is indeed an irony that this great sin has been committed during this season of preparation for the coming of the Messiah and an ecclesiastic season of penance, as inspired by the preaching of John the Baptist in Luke’s Gospel and Mark’s Gospel.

In his recent encyclical, “Laudato Si”, Pope Francis, also hinted that our gluttonous consumption life style has been critically damaging not only our souls but also our common home, the Earth, in his evidence-based argument on the effects of our rapidly increasing excessive production and consumption, following the industrial revolution.

The truth is that we are no longer waiting for the birth of Christ, as it already took place about 2,000 years ago in Bethlehem, near Jerusalem.  Our Christmas preparation, known as Advent, is actually observed in anamnesis.

It is not these stockings materialistic culture prompts children to become obsessed with, it is not our gastronomical bags our inherent weakness with flesh tends to concern greatly, that we are to fill during the Advent season and the Christmastide.  Rather, it is the emptiness within us that we are called to fill during this post-Thanksgiving holiday season of Advent into Christmastide, by praying, practicing Examen in the Spiritual Exercises of St. Ignatius of Loyola,  and heeding to the Word of God . 

The Gospel reading for the Second Sunday of Advent on Cycle C, Luke 3:1-6, reminds to fill our inner emptiness, as our way of making the way of the Lord, in our Advent efforts to prepare for the “adventus” of the Lord, through these words:

Every valley shall be filled in, every mountain and hill made low. The crooked roads shall become straight, the rough ways smooth.   Luke 3:5

In this context, “valley” can be understood as a metaphor for our inner emptiness to be filled, while “mountain” and “hill” can be metaphorically pointed to our rising ego, namely, our disposition for narcissistic arrogance.

The Greek word in the original text for “fill” is “preloo”, and it also means “completeness”.  In fact, these words in Luke’s Gospel were the word that John the Baptist cited from Isaiah 40:3, to prepare for the coming of Christ to begin his public ministry, about 2,000 years ago, by the River Jordan. In the original Hebrew word in Isaiah 40:3, what is written in Greek as “preloo” in Luke 3:5, is  “nasah”, and this means to “lift” and “bear”.  Therefore, in saying, “every valley shall be filled or raised”, during Advent, we are called to fill our inner emptiness and feel lifted as the rising Holy Spirit prompts, while keeping our ego low. Otherwise, we may fall into what Paul Tillich calls “existential crisis”, leading to  what Viktor Frankl calls “noogenic neurosis”. According to Frankl, this is a problem of existential vacuum that characterizes materialistic culture, in which the carnal desires dictate our mind to fill “red stockings” and our gastronomic sacks, for contentment. Frankl also warns that untreated existential vacuum may lead to the psychospiritual quagmire of tragic triad of pain, guilt, and death.

In my past blog article, “Advent Season Preparation Juxtaposition: John the Baptist and St. Nicholas (a.k.a. "Santa")”, I compared  the red stockings, which Santa fills for good children, to our inner emptiness that God fills with the greatest gift of all.  The arrival of this gift is Christmas. The gift is Jesus, the Emmanuel, the Son of Man, the King of the Universe, the Messiah, the Son of Mary, the Living Bread of Life placed on the manger, to feed not our stomach but our heart and soul. This way, God can ensure that we will not suffer from what Frankl calls tragic triad of pain, guilt, and death, and our society will not be characterized with existential vacuum.

Spinoza argued that one of the human characteristics is the fear of emptiness, “horror vacui”.  Out of this fear, we make various attempts to fill emptiness we recognize. However, if you live only a life of flesh (i.e. Romans 8:6), you tend to fill the void within with materialistic objects, which often lead you to addictive downspiral, compared to idolatry, all the way to self-destruction. On the other hand, if you live a life in spirit (Romans 8), transcending the sphere of carnal influences (the domain of a life in flesh). After all, it is Jesus who said these words to remind us of the importance of the Holy Spirit, upon inviting us to receive the Living Bread of Life:

"It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life.  John 6:63

Is your Advent focuses on the Holy Spirit, which can be juxtaposed to the Word of God, as written in the scriptures, especially spoken by Jesus, as “rhema”?

If our heart’s desire for Christmas is to receive Jesus to fill your inner emptiness, then, we overcome what flesh desires, while repent and cleanse our heart, to make the way of him to come fill and lift us. This way, we do not let our ego be raised by addictive materialistic pursuit and gluttony.  Let us be awaken to the light of the Holy Spirit – to the sound of “rhema” or “dabar”, comparable to the “pneuma” or “neshmah” in the form of “logos”, the Word. 

As we become awaken to the increasingly nearness of the adventus of our saving Lord, we are naturally inspired to let our inner kindness be known by our works of mercy. 

クリスマス、正月を前にした多忙な師走初旬の今こそ立ち止まって考えるべき宗教の意義

前書き:

師走のこの超多忙な頃、このような私のブログの拙書にお運び、お立ち寄りいただきまして、ありがとうございます。まあ、皆が忙殺されている中よほど暇をもてあましているラッキーな方か、それとも、死ぬほど忙しくてもこうした私のブログにちょっと寄ってみるぐらいの心の余裕がある方でしょう。それとも、もしかすれば、現在、病と向き合いながら生きている方で、入院生活があまりにも退屈なので暇つぶしに私のブログにたまたま立ち寄られたか、それとも、それまで忙しかった闘病というモードから、遺された限られた人生をどのように意義深く締めくくるかホスピスやビハーラのような緩和ケアの中で模索中の方かもしれません。

まあ、どちらにせよ、これも何かの縁、しばらくのお付き合い、ご辛抱願います。
ところで、師走といえば一年最後の月です。メンタルヘルスの臨床とパストラルケアやカウンセリングという形で臨床宗教をも専門とする私にとって、常時、死を目前に控え、“お迎え”の準備をしている患者さんの旅立ちまでのお供をさせていただいているという事情から、一年のこの時期は、何かと人生の最後、締めくくりについて考えがちになります。年の終わりと人生の終わりという二つの事象をjuxtapose、つまり、弁証論的に、数学でいう関数で表現される二つの事象を統合的にするが如く、考える傾向にあります。私自身の個人的な臨床経験からみて、現に、11月末から12月にかけて他界させる方は、病死、自殺、共に多くなりがちです。このことは単なる統計上の偶然なのか、それとも何か隠された意味があるのか、定かではわりませんが、何か、神秘的であり、深く考えさせられるものを感じます。

ある特定の事象が偶然なのか、それとも、それらの背後には何かの意味や意義が潜んでいるのか、そうしたことを模索することの羅針盤ともいえるものが宗教ではないでしょうか?しかし、現在の日本、宗教というと、何か否定的なニュアンスが先行しがちであり、実際、宗教離れが進んでいます。

師走のこの忙しいときにあえて、退屈ともいえかねない宗教について触れることに抵抗を感じる方もいることでしょう。しかし、そうしたことにも何かの意義があるのではないかとお考えになる方もいるでしょう。以下、更にお付き合いいただき、こうしたことの意義について触れることができれば幸いです。

                                   *****

12月8日は日本では真珠湾攻撃記念日として知られていますが、カトリック、正教徒、英国教会徒といったキリスト教徒にとっては聖母マリアの穢れなき受胎を記念する日であり、また、真摯な日本の仏教徒にとっては成道会という釈迦が菩提樹の下で瞑想中に智慧を得、伝道を始めることを記念する日でもあります。更に、この頃は、ユダヤ教ではハニカという光の奇跡と寺院の刷新を喜び祝う祭りの時にも重なる年もあります。

しかし、宗教離れが進む現在の日本、聖母マリアがどうのこうのだとか、釈迦がどうだとか、多くの実利的で忙しい日本人にとって、こうした話題はあまり関心を惹かないものでしょう。

現在の日本ではかつてのように宗教的要素の濃い行事はあまりみられなくなりました。11月23日は、かつて新嘗祭という日本古来の祝い事の日でしたが、戦後、こうした宗教的な祝日は、“勤労感謝の日”に“塗り替え”られ、私達日本人の先人達が遺し代々受け継いできた習慣が廃れてしまいました。現在、新嘗祭は天皇陛下が国民を代表し、宮中でのみ“ひっそりと”行われているだけです。

現に、日本人の宗教離れはニューヨークタイムズをはじめとする欧米のマスコミでも度々とりあげられ、しかも、過去10年以上年間3万件を上回る自殺(これは統計からもれた自殺を含めた実数ではないので、実際の自殺件数ははるかに多いと考えられる)といった同時進行現状をこうした宗教離れに対して鑑みると、19世紀の産業革命の頃のフランスの社会学者、Emile Durkheimが提唱した宗教と自殺の相関性についての理論を改めて“温故知新”する必要性を感じます。

創価学会、統一教会、オウム真理教、サイエントロジーなどといった怪しい新興宗教が精神的に迷える子羊“に例えられる人たちを巻き込み、その社会的反作用”として、多くの人たちが既成宗教に対し、懐疑的となりました。この現象は、あかたもカント(Kant)、デカルト*Descartes)やスピノザ(Spinoza)といった17世紀以降の理性だけを強調した、アキナス(Aquinas)などの中世までのアリストテレス(Aristotle)系の感情と理性の統合的な哲学から乖離した“新しい”哲学が、16世紀のルターによるプロテスタンティズムという当時の既成宗教カトリック教会への挑戦に知的な追い討ちをかけ、西洋文明圏における教会離れと新興宗教やカルトの台頭を促進した一因と比較できるところがあると思われます。そして、こうしたそれまでの既成宗教への挑戦とそれからの離脱が進んだ19世紀の西洋では、理性主義的な科学哲学が宗教的神秘主義を否定し続ける中、物質的な豊かさを“購入”するだけの経済力のない多くの人々は混乱に陥り、宗教という心の羅針盤を失い、新しい心の糧を理性的科学哲学に求めようとしても見出せず、ひいては、人生の意義について懐疑的となり、自殺してしまうという事例も見受けられ、こうした社会現象に対し、Durkheimは宗教の低迷と自殺の台頭について警鐘を鳴らしたのです。

ルター、スピノザ、カント、デカルトなどの“新しい”考えが浸透するにつれ、それらの解釈をめぐり、古代からの宗教が中世までの時代のように支持されなくなり、心の羅針盤としてみなされなくなった近代以降の西洋、そして、こうした近代西洋の流れを汲んだプロテスタント主義のアメリカGHQによる“改宗”を強いられた戦後日本、どちらも、ただ合理主義的、功利主義的、効率主義的に忙しく生きる中、何かを見失ったのではないか?と、ある日、ある時、はっと気付く人がいるでしょう。そうであれば、これは一種の“成道”かもしれません。それまで教えられ、信じてきた、理性だけでは本当の意味での生きている意義は見出せないという智慧に目覚めたからです。

そして、理性でもって改めて古来より受け継がれてきた宗教と、その理屈だけでは割り切れない真実を扱う神秘主義についても、“温故知新”してみる時ではないでしょうか?
こうした機会を逃し、ただ毎日毎日、理性を信じ、それが導く合理主義的、功利主義的、効率主義的などといった近代科学哲学的な日々に忙しいだけであれば、いずれ、人生の意義、人生そのものに対し、懐疑的となり、失望してしまうことでしょう。若しくは、そのように自覚しはじめるほど長生きすることなく、過労の中に若くして世を去っていくという羽目にもなるかもしれません。

師走の月が明けるとお正月です。

かつては、お正月といえば、七福神を招くといった宗教的な要素がありましたが、今では、実に“合理的に簡素化”されてしまいました。勿論、お正月の少し前のクリスマスは、キリスト教徒にとって救世主、イエス、の降臨を祝う時でありますが、日本では単なる物質的な飾りごとの一つでしかありません。

しかし、宮中での晩秋の新嘗祭を終え、一年の締めくくりの師走の月の初旬のこの時、成道会という釈迦が智慧を得ることで伝統を開始するきっかけとなったことを祝い、クリスマスを祝う理由の絶対必要条件である聖母マリアの穢れなさを祝い、更に、ローマ帝国に支配される前のイスラエルにおいて寺院の灯火が当時の支配者ギリシャによる屈辱的な破壊的行為に勇敢に立ち向かい勝利したことを象徴することを祝う、いくつかの宗教において目出度いことが重なるということは、単なる偶然でしょうか?

17世紀以降台頭した科学的理性のみに生きている人にとっては単なる偶然かもしれませんが、古代以来の宗教的神秘主義や感情という人間の現実にアリストテレス的な経験主義哲学を加味したアキナスによる中世のカトリック神学的哲学に立ち返ると、必ずしもそうではないかもしれません。“案ずるよりも産むが安し”と言うように、あれこれと一人で理性という美名の理屈を捏ねて悩むよりも、森田療法でも奨励するように、まずは体験、経験してみてこそ、それまであまりわからなかった幾つかの現象の背景にある意義などがわかってくるものです。そうでなければ、理性主導とはいえ、同じパターンの惰性の人生に生きるだけです。そして、惰性を物理的に狂わせるような障害に例えられる予期できない試練が訪れれば、混乱し、人生の意義への失望という最悪の対象喪失により自殺に追い込まれるかもしれません。現に、自殺を理性的、あるいは、合理的に正当化する理論は17世紀以来の宗教離れした近代哲学には多数あります。そして、そうしたことへ同情をそそる感情論もまた多数あり、特に障害や人生の様々な試練の中にある命の意義や価値を過小評価しかねない危険をはらんだ偽りの“共感性”をもたらします。これは、理性のみにしか生きることができなくなった人にありがちな盲目性だといえましょう。

もし、あなたが後者のケースについてある程度の理解があるならば、クリスマス、お正月を前にしたこの時期、理性主導の毎日に忙殺されているとはいえ、いや、そうだからこそ、かえって大切なことに対し盲目であるのではないかと批判的に考えることができるでしょう。そうであれば、自分の宗教観の如何にかかわらず、一年の締めくくりのこの時期、改めて古来より受け継がれてきた既成宗教本来が人類に与えんとしている人生の羅針盤的な意義について、それらが祝い記念している習慣や行事を体験、あるいは、共感してみることで、理性だけではわからなかった生きていることの神秘的な深い意義に開眼するかもしれません。

そもそも、宗教と哲学は別々に考えるものではなく、ヘーゲル(Hegel)的弁証論的な対話の中で関数で示すような相関性でもって一緒に考えていくものなのです。宗教と科学についても然りです。そして、このように宗教を現実から切り離すことなく、経験論的にアキナスのように宗教的要素が濃い神秘的現象をも対比対話させながら考えると、Viktor Franklが説くような生きている意味がないような人生の現実においても深い意義を見出せるようになるかも知れません。

とどのつまり、宗教とは、“温故知新”的に一見意義のないように思われていた事象などからも隠されていた深い意義を見出し発掘していく指針なのです。そしてその効果は、経験主義に沿った弁証論的な対話というパラダイムの中でこそよりよく発揮されるのです。
先述したように、クリスマス、正月を前にしたこの時期、仏教で祝う成道会、カトリックなどのキリスト教で祝う聖母マリアの穢れなさ、そしてユダヤ教で祝う侵略にも関わらず消されるとなく燃え続けた寺院の灯火の意義を、忙殺されがちな人生の現実に照らし合わせて考えてみることで、今年という去り行く年がもたらし遺してゆく意義と、迎えるべき新年への希望と決意が見えてくることでしょう。そして、こうした発見や認識の糸口がクリスマス、正月を前にした多忙な師走初旬の今こそ立ち止まって宗教について経験論的かつ弁証論的に考える意義であります。更に、こうした意義に目覚め認識できると、年はいずれ終わるものである如く、人生もやがては終わるものであると改めて自覚し、大晦日の午後11時59分59秒の時のように、誰もが避けることができない死ということに対しても、不必要に不安になることなく、時がくればいつでも自分の人生のフィナーレをより意義深いものにできる自信と希望が湧いてくることでしょう。そして、こうした総仕上げが、あたかもお正月を楽しみにするが如く、死後9の来世、天国、極楽浄土、それぞれの宗教的信念が示唆する来るべき次元への希望を新たにできるのです。

心の穢れは、生きることの意義への自覚を阻み、来世につながる現世にいきることの希望の灯火を消しかねないものです。もし、マリアが穢れある身であったとすれば、いくら聖霊がマリアの身に注がれたとしても、イエスというメシアを身篭ることはできなかったことでしょう。

忙しさを理由に、心の穢れを放置することを正当化すると、思わぬ対象喪失に陥るかもしれません。忙しい働き盛りの人がある日突然病に倒れ、定期健診を怠り早期発見のチャンスを逃した故の“手遅れ”だということでと死んでいくようになるかもしれません。


年の終わりを前にしたこの時期、多忙だとはいえ、キリスト教徒であろうがなかろうが、いつ終わっても悔いがない人生を意義深く全うする為にも、希望に満ちた生きがい、人生の意義、を象徴する“キリスト”を維持できるに値する穢れのない心と魂を維持する為にも、古来より受け継がれてきた宗教にある智慧を改めて“温故知新”するのに最適な時でしょう。

Tuesday, December 8, 2015

Immaculate Conception – a Doctrinal Problem to the Sola Scripture Doctrine?


Given the content of the Liturgy of the Word for the Solemnity of the Immaculate Conception of the Blessed Virgin Mary ( Genesis 3:9-15, 20; Psalm 98:1, 2-3, 3-4; Ephesians 1:3-6, 11-12; Luke 1:26-38), there is no word to directly describing how Mary was conceived in her mother (Anna)’s womb immaculately. 

Because of this, some Christians, who interpret the scriptures so literally, believing in sola scripture,  argue that the Catholic doctrine of the Immaculate Conception of Mary is questionable.

If they are to reject the doctrine of the Immaculate Conception of Mary, simply because the  nowhere in the canonical scriptures explicitly mention, then, the doctrine of Trinity should not be acceptable either, because anywhere in the canonical scriptures Trinity is mentioned.  Jesus did not speak about Trinity, either.

Those who regard the doctrine of the Immaculate Conception to be invalid based on their sola scripture doctrine or belief, usually accept the doctrine of Trinity – even though it is not written in the scriptures.  I am sure that they understand that the doctrine of Trinity came out of the human mind, as enlightened by the Word of God in the scriptures, empowered by the Holy Spirit. In fact, the doctrine of the Immaculate Conception of Mary came out, likewise. 

Think about it.

If Mary was conceived with a stain of the Original Sin, would Jesus have been unblemished Lamb of God to save us?

Some of those who reject the Immaculate Conception of Mary may argue that there is no way that Mary would have been conceived immaculately, simply because Mary’s parents, Anna and Joachim, conceived her through intercourse – not as Mary conceived Jesus through the Holy Spirit.

To respond to this, may I remind the below words from the scriptures – in fact, from the Immaculate Conception Gospel reading?

For nothing will be impossible with God”  (Luke 1:37)

Whether natural or supernatural, whenever God wills, it happens such a way, and this was what happened when Anna and Joachim became one flesh to conceive Mary. It  was because God willed to have His Son, Jesus, through Mary. 

Monday, December 7, 2015

Advent Season Preparation Juxtaposition: John the Baptist and St. Nicholas (a.k.a. "Santa")

December 6 is the feast day of St. Nicholas. This year, 2015, Cycle C, because this day was also the Second Sunday of Advent, St. Nicholas had yield his feast celebration to the Lord, as Sunday is Lord’s day for those who believe in the resurrection of Christ, as he rose from the dead on the first day of the week (i.e. Mark 16:9). 

Because of his humility, I am sure that St. Nick does not mind that his day is taken by the Lord.
In celebrating the Second Advent Sunday, the Gospel reading (Luke 3:1-6) contain words of John the Baptist, citing Isaiah 40:

A voice of one crying out in the desert:
“Prepare the way of the Lord,
make straight his paths.
Every valley shall be filled
and every mountain and hill shall be made low.
The winding roads shall be made straight,
and the rough ways made smooth,
and all flesh shall see the salvation of God.
     Luke 3:4-6

Grown-up Christians know that John the Baptist played the role of a harbinger of Christ.  Because of this, many people of his time had thought the John the Baptist was Christ, whom they and their ancestors had been waiting for to come, as indicated in the Gospel reading for the Third Sunday of Advent (Luke 3:10-18). But, as he himself made it clear that John the Baptist was not Christ.

So, John explained:

I am baptizing you with water,
but one mightier than I is coming.
I am not worthy to loosen the thongs of his sandals.
He will baptize you with the Holy Spirit and fire.
His winnowing fan is in his hand to clear his threshing floor
and to gather the wheat into his barn,
but the chaff he will burn with unquenchable fire
.    Luke 3:15-17

According to John, someone greater than he is on the way, and he was leading the making of the way of this greater person – the Messiah, the Lord, by preaching for penance, justice, and compassion – and baptizing with water. But, John foretold that the mightier one will baptize with the Holy Spirit and fire. John was already speaking about Pentecost, after Christ’s Death (Good Friday), Resurrection (Easter Sunday), and Ascension, even when Jesus was only known to some in Nazareth simply as a son of Mary and Joseph, though the Magi from the East acknowledged him as a king, while Simeon and Anna realized him as the Messiah, when Jesus was still a baby. Perhaps, the shepherd, whom angel led to come to the stable, where Jesus was born, could realize the baby as the Messiah.

Now, in thinking of John the Baptist, I think that we can juxtapose John and Nicholas, as Santa, because both come before Christ comes.  The ways they come to us help us prepare the way we meet newborn Jesus, who is Christ.



For those who think “too old to believe in Santa”, it is John the Baptist, who came to us before Christ came to us – unless we were spiritually as awaken as the Magi, Simeon, and Anna.  Though we are not sure if the Magi acknowledged the baby Jesus also as the Messiah, in addition to the King, Simeon and Anna, being well-versed in the scriptures (the Old Testament), knew that the baby Jesus, brought to the Temple by Mary and Joseph, was the Messiah, whose coming was prophesized in the Old Testament (i.e. Isaiah 7:14).
In order for those who are “too old to believe in Santa” any more to be in spiritually good shape to meet the new born Christ on this Christmas,  John the Baptist is the man to listen, as Luke cites his words in his Gospel.

For those who are believe in Santa, preparing for the coming of Santa can be a good way to prepare themselves for the coming of Jesus. 

Santa wants children to be good, when he comes to fill their hanging stockings with goodies.  This message can be applied to the way these children prepare to meet the baby Jesus on Christmas – though kids today are more materialistic to look for presents under the Christmas tree, rather than meeting Jesus in their heart and at Mass on Christmas morning.  If that is the case, then, such kids may not get anything for the next Christmas eve, as Santa is always checking.

Those who are “too old to believe in Santa” no longer hang red socks for Santa to fill with goodies. But, they work hard, following advice of John the Baptist, in preparing for the Lord to come to their heart. For this reason, they examine and re-examine themselves first and figure out how they can “fill every valley” and “make mountains and hills low”. Namely, “filling every valley”  is about filling the spiritual emptiness in us with joy and hope, while “making mountains and hills low” is about humbling ourselves by making our ego deflated and low.

Filling our emptiness within – our spiritual “valleys” -  is like Santa filling empty stockings with goodies. Striving for our humility, making our ego mountains and hills low, is a grown-up way of being the kind of good kids that Santa love to keep filling their socks every Christmas eve.

What about the grown-ups still believe in Santa?

Well, that is the best kind to spend Advent season in repenting our own sinfulness, filling our spiritual emptiness and lowering our ego for better humility, with joyful smile – because this way of making the way of the Lord for Christmas is not something to grumble about but to rejoice.  After all, the focus of the Third Sunday of Advent is joy (gaudium) and rejoicing (gaudete) . That is why the Third Sunday of Advent is called “Gaudete Sunday”(Dominica Gaudete).  Out of the 3 liturgical cycles (A, B, C), the Gaudete Sunday on Cycle C (this year) is the best ( in my opinion), because it is when we read one of Paul’s prison letters, the Letter to the Philippians, in which Paul emphasizes to rejoice.

John the Baptist is preaching now. Let us hark and do our preparation for the Lord to come! And, Santa is coming just before the Lord will come. Let us make sure that emptiness in us is filled so that we can focus more on others and their needs, becoming more like St. Nicholas!


Best of all, Heavenly Father is bringing a very special gift, perhaps, shortly after Santa finishes filling all the stockings of good kids. That is, of course, the Messiah in baby shape, placed in a manger - not to feed animals - but to feed us as the Living Bread of Life so that we may enjoy eternal life. 

Sunday, December 6, 2015

Advent - Chanukah: Season of the Divine Light

On this Second Sunday of Advent, we read these words that John the Baptist cited from the Book of Isaiah (40:3)- Prepare the way for the Lord! (Luke 3:4) And, Handel also used this for his famous Oratorio, "Messiah".

Upon being reminded to remain vigilant in our preparation for the arrival of the Messiah (in reality, it is Parousia, but in memory, it is Christmas) on the First Sunday of Advent, we are now know that preparing for the arrival of Christ means to make the way for the Lord to come.



Today, at sundown, it is also the beginning of the 8-day celebration of Chanuka in the Jewish tradition. It is the festival of miraculous light kept burning in the temple, symbolizing God's providence and the Jewish victory over the Greek invaders in 165 BC. With their joy, thanksgiving and praising to God, they rededicated the Temple to God. So, this Second Sunday of Advent is also the beginning of the Jewish festival of light and Temple rededication.

Advent is also a season of light to Christians, as the world gets brighter and brighter as Christ comes nearer and nearer to us. So, both Christians and Jews share our delight in God's light.

So, our Advent challenge to ourselves is: How well are we constructing the way of the Lord, who is the light to the world? Are we removing all the obstacles to the light to reach us? What are these obstacles that block Christ the light?

It is our sins that we may not recognize or we refuse to get rid of.

For us to make the way of the Lord, we must re-examine our heart, repent, and make new clean heart. That is why the liturgical color for Advent (except for the Gaudete Sunday, which is the Third Sunday of Advent) is purple, as it is during the Lenten season.

Let us make sure that the way of the Lord we make has the best light conductivity, as we remove our sins! 

Saturday, November 28, 2015

Preparation for the Eschatos – the Parousia – with Humility for a Smooth Transition into a New Liturgical Year

Although November is not the last month in the Gregorian calendar, it is, indeed, the last month of the liturgical calendar of the Church.  Because of this, the Liturgy of the Word during the month of November progressively becomes eschatological toward the last day of the liturgical year, which is the Saturday of the 34th week in Ordinary Time (the week of Christ the King Sunday).

The scripture readings for the last three weeks (the 32nd week, 33rd week, and the 34th week) calls our attention to become spiritually more vigilant to the signs of what is to come – the parousia at the eschats.  This also reminds us that the Kingdom of God is imminent. Therefore, the scripture readings of these last three weeks guide us to be ready for the eschatos in good standing with God.  The readings for the very last week, the 34th week in Ordinary Time, the week of Christ the King Sunday, are apocalyptic, as Daniel and Revelation are heavily used. It means that God’s evolving salvific scheme will be revealed in its consummation through the readings of this week.

Given the way the scripture readings are arranged for these last three weeks of the liturgical year during the month of November, it is important to pay attention to narratives the Kingdom of God (Kingdom of Heaven in Matthew’s Gospel), its establishment on earth, the Son of Man, and his coming. The readings alert us to the imminence of these becoming full reality as the eschatological consummation of the grand salvific scheme of God, through Christ. The Old Testament readings, especially excerpts from  Daniel’s apocalyptic writings,  during these weeks recall that this had been prophesized about 600-700 years prior to the birth of Christ, about 2,000 years ago.

The readings for the last three weeks revolves around the themes impending consummation of God’s grand salvific plan, envisioned in the Book of Revelation,, which was prophetically envisioned by Daniel and referred in elsewhere in the Old Testament.  The full realization of the Kingdom and the return of the Son of Man (Christ) are the two pillar parallel theme in this.

What follows the last week of this liturgical year is the beginning of the next liturgical year, as the Church’s liturgical calendar runs with a 3-year-cycle (A-B-C). As the liturgical year B (year on cycle B) ends with the Saturday of its 34th week, then, the liturgical year C (year on cycle C) begins with the First Sunday of its Advent, leading to Christmas to celebrate the first coming of Christ to this world. 

As we enter into the four weeks of Advent season to prepare for the birth of Christ, the Messiah, we can certainly recall the tone of the scripture readings for the last 3 weeks of the previous liturgical year, especially the very last week, the 34th week, in preparing for the return of Christ (parousia) and the full realization of the Kingdom of God, which Jesus began preaching.


In juxtaposing the preparation for the returning of Christ and the full establishment of the Kingdom  during the last 3 weeks of the outgoing liturgical year and the preparation for the coming of the Messiah to bring a new hope during the 4 weeks of Advent of the coming new liturgical year, during this transitional time, I invite you to reflect on what it means to have Christ, the Messiah among us, as the eternal King of the Universe and what it means to prepare for the establishment of his eternal Kingdom on earth as it is in heaven.

May your transition from this ending liturgical year into the new coming liturgical year be characterized with hope and humility, as Christ the King only let those who are humble go through the gate into his Kingdom and as the seed of the Kingdom (the Word of God out of Christ’s mouth) only grow in humble hearts, as Jesus mentioned first in his teaching of the Beatitudes.