Vigilant Hope to Kick Off a New Liturgical Year on First Sunday of Advent – Cycle B

 Happy New Year!, liturgically speaking…

We have passed from Year A to Year B now.

While the previous liturgical year ended with the week of Christ the King Sunday (34^th Sunday in Ordinary Time), the new liturgical year begins on the First Sunday of Advent. Toward an end of the previous liturgical year, we prepared ourselves for the coming of Christ the King, as the wise virgins who did not let their lamp oil run out, as good and faithful servants who increased the value of their master’s talents, and as those who are sorted to Christ’s right side as his sheep for the fruitfulness of their work of love, as reflected in the Gospel readings for the last three Sundays of Year A (Matthew 25:1-13;14-30; 31-46). Now, as we begin a new liturgical year, Year B, in anamnesis, we now commence our preparation to welcome the first coming of the Messiah, who had been prophesized, at least as early as the time of Prophet Isaiah (i.e. Isaiah 7:14), and implied way back when Adam and Eve were evicted from Eden (Genesis 3:15). The Messiah was also recognized as the Davidic King (Isaiah 11) and the Shepherd (Jeremiah 23:1-7; Ezekiel 34 -  vv.11-12,15-17 read for the First Reading on Christ the King Sunday, A; Zechariah 11:15), by prophets. Unbeknownst to the world, this Messiah, who is also the King and the Shepherd, came to the world from heaven through the pregnancy of the virgin, who was conceived immaculately in her mother’s womb by the special grace of God, through the power of the Holy Spirit, incarnating the Logos-Theos in the human flesh of Jesus, so that he can dwell among us as Immanuel, which means “God with us”.

So, a liturgical year bean with our Advent preparation for the coming of Christ as the Lamb of God to take away the sins of us (John 1:29) and as the Living Bread of Life (John 6:51), and ends with our preparation for the returning of Christ as the King , as well as the Judge and the Bridegroom. In order for us to prepare well for the return of Christ toward an end of this liturgical year, first and foremost, we must prepare for the first coming of Christ well in memory, as it actually took place about 2,000 years ago in Bethlehem.

As the first Advent candle represents, hope is a general theme for the First Sunday of Advent to start our preparation for the first coming of Christ. And the Gospel Reading (Mark 13:33-37), which is actually the same theme to prepare for the return of Christ, as it is taken from Jesus’ Olivet Discourse, reminds us to prepare for his coming with sustained vigilance. Thus, we begin our new liturgical year and preparation to celebrate the adventus of Christ to the world through the Immaculate body of Mary with our fervent hope and sustained vigilance.

In Isaiah’s prophecy for the post-exilic restoration of the Temple and the City of Jerusalem, God had already implied the very restoration of Eden, which was lost by the fall of Adam and Eve, as the First Reading (Isaiah 63:1-17, 19b; 64:2-7) reminds us. 

“While you worked awesome deeds we could not hope for, such as had not been heard of from old. No ear has ever heard, no eyes ever seen, any God but you working such deeds for those who wait for him. Would that you might meet us doing right, that we might be mindful of you in our ways!” (Isaiah 64:2-4)

The above excerpt tells that Father in heaven has worked hard to restore what has been lost by the fall of Adam and Eve – what countless repetitions of sins committed by our ancestors in faith history have kept it from taking place. And it is the ultimate salvific and soteriological work, which had started by God, as far back as the time of the eviction of Adam and Eve from Eden, as implied in Genesis 3:15.  As a result of this hard work of Him, the Father is sending His only begotten Son to us. And, now he is on his way, though we still cannot see in the eyes of the world but can see in the eyes of faith, and it is hope that we have (i.e. Romans 8:24).  And in Isaiah 64:4b-7, we are reminded of our ancestors’ sins and how they had turned God’s face away from us, thus, making it delayed the sending of the Son to start his salvific and soteriological mission. Yes, Advent is also a season of penance, as it is part of our Advent preparation. This is why the liturgical color of Advent Season is purple – except for the 3^rd Sunday of Advent (Gaudete Sunday) and for Simbang Gabi novena Masses.

Echoing this First Reading to reflect the part that God the Father plays for us, the Gospel Reading (Mark 13:33-37) reminds us of our part of preparation. And, it is characterized with the virtue of vigilance. And, it is because of our hope, which enables us to see what has not been seen yet. Yes, hope gives eyes of faith, as hope and faith are related to bring love (i.e. 1 Corinthians 13:13). Therefore, hope enables us to stay vigilant until the arrival of Christ throughout the time that we have not yet seen him.

So it is still dark. But, through the eyes of our faith, we can recognize his sure coming even though our naked eyes have not seen him yet.

Perhaps, we can see the first day of a liturgical year, the First Sunday of Advent like starting a journey while it is dark during the predawn hours. As we will continue on the journey toward the Kingdom, we will meet him as he comes for the first time on the day of his Nativity (Christmas) and will meet him again on the day of his Resurrection (Paschal Sunday) and once again on the day of his return as the King of the Universe (Parousia). When we meet Christ at his Nativity, it will be time of sunrise. But, when we will stand at the foot of his Cross and witness him die for us, it will be time of sunset. But, sunrise again when he will resurrect on the third day.  And when the Holy Spirit, who is another Parakletos (John 14:16), comes in place of the Christ, the parakletos in the human flesh (1 John 2:1), after his Ascension, the sun will continue to stay until his return as the King and to usher us into his completed Kingdom, where there is no need for sun as it is the Kingdom of eternal light (Revelation 21:3).

It is still dark because Christ the light (John 8:12) is still inside the womb of Mary the Immaculate Virgin. But, he is preparing to come out of the womb to make his appearance – the very first theophany at his Nativity. And, it was the shepherd who kept their vigilant eyes to watch over their sheep to witness this first theophany of Christ at his Nativity, being placed in manger (Luke 2:8-20).

So, vigilance! Hopeful vigilance to make sure to meet Christ at his Nativity, as the vigilant shepherds did in Bethlehem did nearly 2,000 years ago.

Because the Gospel text (Mark 13:33-37) is take from the Markan version of Jesus’ Olivet Discourse (Mark 13), it is actually addressed for the Parousia.  So, it calls us to remain vigilant, like a gate keeper or a house guard during the night, because the second coming of Christ the king can be as unpredictable as the master of the house returning at an unannounced hour in the night. This Markan Gospel text corresponds to the Gospel reading for the 32^nd Sunday of Liturgical Year A, the Parable of the Ten Virgins (Matthew 25:1-13) and its principle of vigilance is implied in the shepherds who witnessed Christ at his first coming (Luke 2:8-20).

Now, the Second Reading (1 Corinthians 1:3-9) gratefully reflects the benefits of witnessing and making testimonies to Christ while preparing for his return, as envisioned in the Book of Revelation. In order to be enriched with the grace of God through him, lacking nothing, we must encounter Christ. But, as his return is so, even his first coming is so unpredictable, as the Gospel reading reminds. Therefore, we must be alert and vigilant all the time to make sure we will not sleep over when he comes.

So, as we begin our journey to meet Christ at his Nativity, at his Resurrection, and at his Return throughout this liturgical year, let us first repent our sins to remove obstacles to our hope and vigilance, so that we can ascertain our encounter with Christ when he comes, no matter what hour it may be and make our witness to him. And we will be enriched with the grace, lacking nothing, as we are in him.

Happy New Year and Happy Journey of Faith! to meet Christ the King, the light, the Living Bread of Life, the Good Shepherd, the Lamb, although it is still dark.  Our vigilant hope shall let us see the path.

First Fruits of Love Offering to Christ the King and the Japanese Imperial Feast of Niinamesai

 Besides it is my parents’ wedding anniversary, November 23 in Japan has been traditionally the imperial feast of the thanksgiving offering of the first fruits of the rice harvest of the year.  This feast is called “Niinamesai”(新嘗祭), which literally means new harvest feast. 

At Niinamesai, Emperor of Japan, representing the people of Japan, as their high priest, offers the first fruits of the rice to deities of Japan as token of gratitude for their generous providence and ask for their continuous care for the next year.

Though there has been a period when Emperor of Japan was deified by constitution, Emperor has been the intermediary being between the people of Japan and the deities of Japan. In this sense, Emperor of Japan is like Moses on Mt. Sinai. Pleading to God for His mercy on behalf of the Israelites and receiving the Law from God representing the Israelites.

Because this imperial feast of thanksgiving offering of the first fruits is involved with rice, the feast is believed to trace its roots in the descent of the sun feminine deity, Amaterasu-no-ookami or Amaterasu (天照大神), who is the daughter born to Izanagi-nomikoto (伊邪那岐命) and Izanami-nomikoto (伊邪那美命), the creator deities in the Japanese Mythology.  Upon her descent from heaven, the world of the deities, to the land of Japan, the world of people, the sun deity, Amaterasu, brought the rice cultivation, enabling the land of Japan to grow and harvest rice, in her blessings, so that people of Japan can eat and prosper.

Emperor of Japan, who is believe to be the direct descendant of Amaterasu, serves as the high priest in officiating this annual firs fruits thanksgiving feast ritual in a special shrine set in the Imperial Palace on this day of every year.

There are some elements from the Gospel Readings for the last three Sundays on Cycle A, reflected in contextual juxtaposition to the above-mentioned Japanese imperial feast of Niinamesai.

As the first fruits offered to the deities of Japan at Niinamesai is rice, it is also important to understand what it takes to bring forth the first fruits of rice.

In order to grow rice and enjoy abundant harvest to bring its first fruits worthy to offer to the deities, farmers have to work diligently and vigilantly – from seedlings to harvest. In spring, they carefully prepare rice seedlings, while they fill the rice fields with water for planting. Then, once planting is done diligently. Afterward, farmers need to keep their vigilant eyes to protect growing rice plants into summer and until harvest time. The rice plants can be ruined by insets and weeds. Then, toward the harvest time, the farmers’ vigilant eyes are to protect rice from birds. So, the first fruits of rice fit to be offered to the deities at Niinamesai through the priestly role of Emperor is the fruit of Japanese rice farmers’ diligent and vigilant workmanship out of the rice grain seed first given by Amaterasu upon her descent from heaven.

Diligence and vigilance, required to turn seeds into abundant harvest and finest first fruits are important virtues addressed in the Parable of the Ten Virgins (Matthew 25:1-13) for the 32^nd Sunday in Ordinary Time, and the Parable of the Talent (Matthew 25:14-30) for the 33^rd Sunday in Ordinary Time.

The Parable of the Sheep and the Goats (Matthew 25:31-46) is about Christ the King judges on our fruitfulness of the agape-love given and entrusted by Christ.

When Christ descended to earth as Jesus through Mary, he was given to us as a gift of love by the Father in heaven, as indicated in John 3:16. And, this gift of love, Christ the Son in Jesus, is juxtaposed to the original seed of rice, given by Amaterasu, upon her descent.  Then, when Christ was crucified and died, he shed his blood, sprinkled on the Mercy Seat in heaven, given to us as another seed of love. For this seed of love, however, Christ himself commanded to let it grow by loving one another as he has loved us (John 13:34). He also suggested that letting the seed of his love to us is done by integrating Deuteronomy 6:5 and Leviticus 19:18 – by loving our neighbors – each other – in light of loving God above all and without compromise. And, he also gave a good example of how the seed of his love can be grown into abundant fruits through his Parable of the Good Samaritan (Luke 10:25-37).

So, when Christ the King returns to judge the fruitfulness of our diligent and vigilant work on the seed of love given and entrusted to us, we must be ready to bring forth the finest first fruits of our diligent and vigilant works on God-given seeds of love. 

What is the finest first fruits of rice of the year offered to the deities of Japan through Emperor of Japan on behalf of the people of Japan at Niinamesai is like what is the finest first fruits of love, its seedlings have been given by God the Father through Christ the Son, as results of our diligent and vigilant works on this love, empowered by the Holy Spirit. By offering this first fruits of our diligent and vigilant works of love, in thanksgiving, we also love God, who is love, thus, keeping our observance of Deuteronomy 6:5 together with Leviticus 19:18, all the way to the harvest time of the first fruits of love.

Yes, I am also first fruits – the first fruits of my parents’ love as I am the firstborn son to them, who made their matrimonial union of love on the Japanese imperial feast day of the first fruits of rice thanksgiving offering, Niinamesai, 1964.

We Bring Forth the First Fruits of Our Labor on the Talent of Love to Our King-Judge-Shepherd: 34th Sunday, A

It's Christ the King Sunday, the last Sunday of Liturgical Year! After all, it is time to harvest the first fruits of our hard work of love, as commanded by the King. So, we look forward to meeting the King and offering the first fruits to him at his arrival. 

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As the end of this Liturgical Year (A) draws nearer, we are reminded of our blind spot – sins of omission.  What matters is not only sins of commission but also sins of omission or negligence. It is not enough not to commit sin but make sure we have no negligence and omission in observing the commandments.  For this reason, vigilance is an important theme, as reflected in the Parable of the Ten Virgins

 The Gospel readings for the last three Sundays (Matthew 25:1-13; 14-30; 31-46) address sins of omission or negligence. It seems that a reason for this is to remind us of our blind spot in our preparation to meet the King.

We tend to think of sin as acting upon vices rather than virtues. And, it is referred as sin of commission. But, these three Gospel narratives remind us that sin is not just sin of commission but there is also sin of omission. Sin of omission is not to do a right thing when it is necessary or when it is possible. In fact, laziness (sloth) is one of the seven deadly sins (septem peccata mortalia).

In the Parable of the Ten Virgins (Matthew 25:1-13), the 5 foolish virgins lacked diligence compared to the other 5 wise virgins due to their lack of vigilance. Because of this sin of omission (lack of diligence due to a lack of vigilance), they forfeited their privilege to dine with the bridegroom. And this parable teaches us that we could end up abnegating our privilege to the Kingdom of God due to our sin of omission – lack of diligence and vigilance.

The kind of sin of omission addressed in the Parable of the Talents (Matthew 25:14-30) is found in the servant, who buried a talent entrusted by his master. If your understanding of sin is only sins of commission, this servant may seem “innocent” because it is not that he lost the talent. And you might wonder why the master was so harsh to him even though he kept the talent securely. The problem with this servant, however, is his sloth in his stewardship to the talent. While other two servants, who received more talents in trust from the master, immediately started working on increasing the talents by diligently trading, this servant did nothing – except for digging and burying. While other two servants were fruitful because of their diligence, this servant was not at all. And this parable warns us that we will be judged according to how our diligent work results in the fruitfulness.  No work, no fruit. And no Kingdom.

Now, the Gospel Reading for the last Sunday of this Liturgical Year, which is A, is so-called the Parable of the Sheep and the Goats (Matthew 25:31-46). This is the conclusion of Jesus’ Olivet Discourse (Matthew 24-25). In this parable, Jesus makes it clear that those who would be rejected the entry into the Kingdom and sent to the eternal condemnation are those whose sin of omission is their negligence or failure to observe Leviticus 19:18 in the way that the Good Samaritan observed (Luke 10:25-37). And this type of sin of omission is attributed to a lack of attention, as well as, a lack of vigilance.

Those who are judged to inherit and enter the Kingdom with him, symbolized as the sheep, are the ones vigilant enough to recognize the cries of their neighbors in greater need and responded with their works of mercy, observing Leviticus 19:18. So, Jesus says:

Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world.

For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me.     Matthew 25:34-36

In reaction to this, those who are self-righteous, namely, those whose pride has made them blind to the presence and deaf to the cries of their neighbor in need, say:

Lord, when did we see you hungry and feed you, or thirsty and give you drink ? When did we see you a stranger and welcome you, or naked and clothe you? When did we see you ill or in prison, and visit you?  Matthew 25:37-39

To this, Christ the Judge replies, upon sentencing them to the eternal condemnation (by denying their entry into the Kingdom)(Matthew 25:41):

For I was hungry and you gave me no food, I was thirsty and you gave me no drink, a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.   Matthew 25:42-43

The self-righteous, who are sentenced to the condemnation, now protest Christ the Judge, saying:

Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?   Matthew 25:44

This shows how blind and deaf the self-righteous have been, whose sin of omission to care for their neighbors in need now results not only in losing their privilege to the Kingdom but also in eternal condemnation. And, these are symbolically addressed as the goats, in contrast to the sheep that symbolically represent those who are vigilant enough to notice their neighbors in need and responded with diligent works of care out of love.

Now, here are a few more important lessons in this Parable of the Sheep and the Goat.

It is important to note Christ among those who are in need – in our neighbors in greater need – in our neighbors often neglected and ignored and marginalized. In Matthew 25:40 and 45, Jesus makes it clear that dong the works of mercy to our neighbors in need as the Good Samaritan did to a stranger is doing so to him. This is backed by Matthew 25:35-36 and 42-43 in contrast, echoing Matthew 25:40 and 45 in contrast.

Remember an important lesson from the Gospel Reading for the 30^th Sunday (Matthew 22:34-40)?  Remember how Jesus showed his interpretation of the most important commandment in response to a Pharisaic legal scholar’s challenge?

Jesus said:

You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind (Deuteronomy 6:5). This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself (Leviticus 19:18b). The whole law and the prophets depend on these two commandments.   Matthew 22:37-40  

Note that Jesus connects the most important commandment of all to steadfastly love God above all (Deuteronomy 6:5) to love our neighbors as ourselves (Leviticus 19:18) in juxtaposition, as on the other side of the same coin to each other. And remember his Mandatum Novum, which is to love one another as he has loved us (John 13:34)? And observing his new commandment to love one another is what makes us true Christian, follower of Christ (John 13:35).

So now, put Matthew 25:40, 45 and 35-36, 42-4, into the context of Matthew 22:37-40.

Then, you can see how important what Jesus said about putting Deuteronomy 6:5 (loving God) and Leviticus 19:18 (loving neighbors) together in Matthew 22:37-40 for us to inherit and enter into the Kingdom by observing his new commandment of love (John 13:34), as the Good Samaritan did (Luke 10:25-37) because we are not blind and deaf to our neighbors in need, in marginalization as we are vigilant.  And we work out of love diligently.

One more thing: Note how Christ in the Parousia is described in this parable.

In Matthew 25:31, he is described as the Son of Man in his glory. Of course, the Son of Man is how Jesus called himself (i.e. Matthew 8:20; 9:6; 12:40; 17:12, 22; 19:28; 20:28). Then, in Matthew 25:34, he is described as the King, who judges to sort the sheep and the goats, granting the sheep the entry to his Kingdom but not allowing the goats to enter but to send them to the eternal condemnation.

The coming of Christ the King, the Son of Man in glory, is envisioned in Revelations 19, and Christ the Judge is in Revelation 20, and how we will be judged by him is in vv.11-15.

From Matthew 25:34, this Sunday is also known as Christ the King Sunday to mark the last Sunday of Liturgical Year. It was Pope Pius XI in 1925 to mark the 34^th Sunday of Liturgical Year to dedicate as Christ the King Sunday.  He explains his reason for this in his Quas Primas that it is to stop our drift from God, since modernism and relativism were distracting our attention from Christ among us, especially Christ in the least among us – those who are in need but often neglected, because of our pride and because we are too busy for them in our pursuit of  post-industrial revolution happiness or communism utopian pursuit. Pope Pius XI hoped that the Solemnity of Christ the King of the Universe will awake our slumbering attention to Christ so that we can return to vigilance and diligence in preparing to meet Christ the King, who is coming back after his Ascension.

The First Reading (Ezekiel 34:11-12, 15-17) reminds us that Christ had been prophesized as the Shepherd-Judge.  And, the shepherd aspect of Christ is sung in the Responsorial Psalm (Psalm 23:1-2, 2-3, 5-6). Then, the Second Reading (1 Corinthians 15:20-26, 28) describes Christ as the Judge and the King with the absolute authority and power over all earthly sovereignty and death. So, he comes to raise us from the dead to judge (cf. Acts 17:31; Revelation 20:11-15).

Finally, the Second Reading also reminds us that the Christ the King, who is coming to judge, is the first fruits from the dead (1 Corinthians 15:20, 23) to raise us from the dead and judge.  

The concept of the first fruits is very important.

In Revelation 14:4, those who are bound to the Kingdom are also described as the first fruits. And, they are the first fruits among us in death. And they are the great multitudes, the saints, whose robes were made white for purity, standing  before the throne of Christ the King (Revelation 7:9) and praising the King in his return (Revelation 19:6-8).

Also remember, the Israelites are commanded to bring forth the first fruits of their works – harvest – as offerings to God, especially in celebrating  the Jewish Pentecost - Shavuot (Exodus 34:22, 26) . For us, Christians, the King will present to his Father us as the first fruits, the redeemed, when he returns and judge, as long as we can bring the first fruits of our diligent work of love, as commanded in Deuteronomy 6:5; Leviticus 19:18; John 13:34, exemplified by the Good Samaritan (Luke 10:25-37), as indicated in 1 Corinthians 15:20, 23.

In the Parable of the Talents (Matthew 25:14-30), we are reminded how important it is to work diligently, while the Parable of the Ten Virgins (Matthew 25:1-13) emphasized the importance of vigilance. And the Parable of the Sheep and the Goats (Matthew 25:31-46) makes it clear that the most important work that we are called to do diligently with vigilance – so that we will not inadvertently commit sin of omission is motivated by love (cf. 1 Corinthians 13:1-3). And our motive of love leads to our diligent work of mercy to our neighbors in need. But, it is not just to show our love of neighbors in need but ultimately our love of God in Christ among us. Remember, when he first came to us through incarnating the Logos-Theos to dwell among us (John 1:1, 14), he started his presence in poverty, being born in an animal stable as his mother being rejected to have a warm and comfortable place to give birth.  Because the King was born in such poverty, the world did not notice his first coming in the hour of his nativity – except for the shepherds, who were poor and rather marginalized in the society, as they remained vigilant in watching over their sheep (Luke 2:1-20).

So, are we vigilant enough to notice the cries of our neighbors in need – the least among us – Christ among us in the poor, sick, neglected, rejected, and so forth? If so, are we diligently doing the works of mercy, motivated by love, mobilized by compassion? If we are doing so, then, is our works of love bearing abundant first fruits? If so, let us look forward to meeting the King on his return and bring forth the first fruits of our love, as he has commanded, to our King-Shepherd-Judge, as the two servants, who multiplied their master’s talents, entrusted to them, joyfully did to the master!

We have received the greatest gift: Christ. And, he has entrusted us with his τάλαντον (talanton) of love as he commanded to love. And he returned to the Father upon Ascension. But, he assured of everything we need to let his τάλαντον (talanton) of love to grow through our diligent works with vigilance.  And he is coming back, looking forward to see how great we make his τάλαντον (talanton) of love through our action of love and mercy as reflected in Matthew 25:35-36, 40.

Because talent: τάλαντον (talanton) has its root in φέρω (phero ), which indicates “bringing forth”, “bearing fruits”,  we let the talent of love, to which we are entrusted, grow. Through our diligent work of faith with vigilance, motivated by love, upon receiving, by God the Father through Christ the Son, empowered by the Holy Spirit. So,  we can bring its abundant first fruits to the King at his arrival.

Making the Talents from God into the Manifold Fruit to Prepare for the Coming of the King – 33rd Sunday, A

As Liturgical Cycle (Year) ends with the week of the 34^th Sunday in Ordinary Time, which has been known as Christ the King Sunday since 1925, we are really coming nearer to the end of this Liturgical Cycle (A). And, after this, an another Liturgical Cycle, Cycle B, will start with on First Sunday of Advent. We will return to Cycle A, following the completion of Cycle C, which comes after Cycle B.

 On any liturgical cycle, there is juxtaposition between the end of liturgical cycle and the end of time (eschaton). That is why Sunday Gospel readings reflect eschatological theme, reflected in the Book of Revelation toward the 34^th Sunday from the 25^th Sunday on.

 To prepare ourselves for the conclusion of this Liturgical Cycle (Year) with a theme of Parousia – the return of Christ as the King of the Universe, we first reflected on the Kingdom, for which we have been given tasks to consummate its development (25^th, 26^th, 27^th, 28^th Sundays). Then, Sunday Gospel themes shifted a focus from the Kingdom per se to some important doctrinal issues pertinent to our eschatological preparedness, such as absolute and steadfast loyalty to God (29^th Sunday), the primacy to love God above all in connection to our call to love our neighbors as ourselves (30^th Sunday), and the virtue of humility (31^st Sunday).

 This year, 2020, the 31^st coincided with the Solemnity of All Saints. But, the Gospel Reading for the Solemnity, the Beatitudes from the Sermon on the Mount, reminds us the importance of humility as it is the first virtue in the Beatitudes. And it matches the Gospel Reading theme for the 31^st Sunday.

 Then for the last three Sundays, 32^nd, 33^rd, and 34^th Sundays, Gospel Readings are drawn from the second half of Jesus’ Olivet Discourse, which was given to his disciples before Jesus was anointed in Bethany to prepare himself for the intense suffering, death, and burial, in order to show the triumph of his Gospel by resurrection. We really need to understand that what we read for the last three Sundays of this liturgical year reflects Jesus’ strong desire for his disciples to be prepared for his second coming even before his death, resurrection, and ascension.

 For the 32^nd Sunday, a main theme of the Gospel Reading through the Parable of the Ten Virgins is to remain prepared vigilantly. It is not just being prepared but to keep our preparedness all the way. All the virgins were once prepared as they all had lamps. However, the five foolish ones let the oil run out, while the other five, the wise ones, had spare so that they never let the oil run out until the coming of the bridegroom.

 On the 33^rd Sunday, the Gospel reading (Matthew 25:14-30) also addresses our need of preparedness for the eschaton . In this Gospel text, the preparedness means the fruitfulness of our work with what has been given by God. Namely, how fruitful we become through our diligent work on the grace from God bestowed in each of us. And the grace was symbolically addressed as the talent in the Gospel reading.

As the master goes out on a journey, he entrusted talents to his servants. It means that Jesus has entrusted grace of God, as well as, his will to us, before his Ascension. 40 days after his Resurrection (Acts 1:3), Jesus journeyed back to the Father (John 14:28; 16:28), to prepare places in heaven for us (John 14:3) vand to have the Holy Spirit as another Parakletos be sent to us in his name (John 16:7), leaving his disciple everything they needed to do his will – to act on his commissioning commandment, which is to make disciples of all nations. And, the master’s return to settle account with his servants suggests the Parousia, return of Jesus, the Christ, as the King of the Universe, to judge us – to judge to decide who are fit to enter the Kingdom and enjoy the place that he has prepared.

 So, who are to share the joy of Jesus upon the judgement and to enter the Kingdom?

 The Gospel narrative tells that those who have made most and best to their abilities with what has been bestowed upon them. And, the two servants who let the talents that they received from the master grow by trading represent this. On the other hand, the servant, who did buried the talent and did not let it grow, represents those who waste what God has given to them.

Remember, Jesus promised to have the Holy Spirit be sent to us (John 14:16, 26), after his Ascension. So, the Holy Spirit has descended, empowering us (Acts 2:1-13) and infusing us with the gifts of the Holy Spirit (1 Corinthians 12:8-10; Romans 12:6-8). Jesus did all this arrangement after his Resurrection and before his Ascension so that we can become fruitful through the gifts of the Holy Spirit, bearing abundant multifaceted fruits of the Holy Spirit (Galatians 5:22-23), by the time of his return to judge us.

 The preparedness for the return of Christ, according to the Gospel text of the 33^rd Sunday, the Parable of the Talent, is fruitfulness – how fruitful we are with the gifts (graces) of the Holy Spirit. And, it requires our diligent and committed work. We cannot be lazy and waste what has been given to us by the Father in heaven through the Holy Spirit at the Son’s bequest and in his name.

 So, we must ask now, how is our hard work with the gifts of the Holy Spirit bearing fruit? Is it becoming ready for abundant harvest to enjoy with Christ the King?

 One element of the fruit of the Holy Spirit is love, which requires patient commitment. And, this is a main theme in the Gospel Reading of the 34^th Sunday (Matthew 25:31-46) to conclude this Liturgical Cycle.

 Remember, nothing out of God to us shall be returned to God without added value through our work, as indicated metaphorically in Isaiah 55:11. So, what is our hearts to the gifts of the Holy Spirit and the Word of God shall be the fertile ground for good seeds sowed by Christ as we have learned from Matthew 13: 1–9, 18–23, the Parable of the Sower. The 33^rd Sunday Gospel text also reminds us that faith without fruitful work means nothing (James 2:17).

In terms of our preparedness through the fruitfulness with grace of God, addressed in the 33^rd Sunday Gospel text is echoed in the First Reading (Proverbs 31:10-13, 19-20, 30-31) through the metaphor of the loyal and hardworking wife, who brings many good things. This is known as King Lemuel’s wisdom, as Proverbs 31 is King Lemuel’s discourse on important virtues. It is also important to note that the First Reading text calls our attention for the 34^th Sunday Gospel text (Matthew 25:31-46) as it touches the importance of the work of agape – caritas for those who are in need.

The Second Reading (1 Thessalonians 5:1-6) reflects back to the 32^nd Sunday Gospel text (Matthew 25:1-13), as it addresses how earthly peace and security can be snapped away, suggesting tribulations before the return of Christ as the King. Paul’s words in this reading also reminds us that we have nothing to worry because we are the children of light – like the wise virgins, who never let their lamp light go out. So, Paul calls us to stay alert and vigilant  - γρηγορῶμεν (gregoromen) (1 Thessalonians 5:6).

 Here is a bit of interesting thing in reading in the biblical Greek, the language that the New Testament was originally written.

The biblical Greek used for 1 Thessalonian 5:6 – to stay vigilant (γρηγορῶμεν (gregoromen) comes from the verb, γρηγορέω (gregoreo), which is a key word in the Gospel Reading. Its variation is found in Matthew 25:13, where Jesus commanded to stay vigilant – to remain prepared with vigilance, not to waste our preparedness by falling asleep into darkness, by letting the lamp oil run out.

 A key word in the 33^rd Sunday Gospel Reading is τάλαντον (talanton), which is translated as the talent. This word has its root in φέρω (phero), which means "to bring forth and to bear fruit".

 So, to be saved, we must bring forth something out of what is given by God, bearing abundant fruit through our diligent, vigilant, and faithful work on what God the Father has given us through the Son, who is the Word, and the Holy Spirit, loaded with many gifts.

Two important Greek words: γρηγορέω (gregoreo) and τάλαντον (talanton) to take them into our heart as a lesson from the 32^nd Sunday and the 33^rd Sunday to prepare for the 34^th Sunday to end this Liturgical Cycle meaningfully and with joy in celebrating the coming of the King. We need to remain vigilant in our diligent work on the talent entrusted to us to be fruitful servants of God.

Like the Wise Virgins, Be Prepared to Meet the King at His Return – 32nd Sunday in Ordinary Time, A – Be φρόνιμος(phronimos) – wise and prudent – therefore, γρηγορέω(gregoreo) - to stay vigilant, awake

 This liturgical year (Cycle A) will end soon – in 3 weeks to start a new liturgical year (Cycle B). It is the 32^nd Sunday in Ordinary Time, Cycle A, and a liturgical year will end with the week of the 34^th Sunday, which is Christ the King Sunday. We have been preparing to celebrate the return of Christ as the King of the Universe and the consummation of the development of his Kingdom. We have been preparing ourselves to enter the Kingdom. And all Sunday Gospel Readings serve as thematic guide posts on our path to meet the King and to enter his Kingdom with him, upon celebrating his matrimonial union with his bride, as eschatologically envisioned in Revelation 19-21.

First, let’s review our preparatory path for the coming of the King and his Kingdom.

On the 25^th Sunday, the Gospel Reading began reflecting more explicitly on the Kingdom with the Parable of the Vineyard Workers (Matthew 20:1-16), which was addressed to his disciples shortly before his entry into Jerusalem. And we reflected the Kingdom in regard to how the God’s benevolence’s benefits can be distributed to those who do His will for His Kingdom. And this sets the tone to prepare from the end of a liturgical year.

From the 26^th Sunday on, the Gospel Readings are drawn from what Jesus taught and argued in Jerusalem during his last days leading to his intense passion and death on the Cross. For the 26^th Sunday, we reflected on the Kingdom in regard to doing God’s will with Jesus’ Parable of the Two Vineyard Owner’s Sons, addressed to the chief priests and the elders (Mathew 21:28-32), and for the 27^th Sunday, we continued to pondered upon the Kingdom with another vineyard-theme parable, the Parable of the Tenant Workers of the Vineyard, also addressed to the chief priests and the elders (Matthew 21:33-43), but this time, with a warning for betraying the trust of God in our stewardship for the Kingdom.

We continue on with the theme of the Kingdom through Jesus’ Parable of the Wedding Banquet, addressed to the chief priests and the elders (Matthew 22:1-14), in regard to our proper response to God’s call for the Kingdom.

Then, on the 29^th Sunday, there is a shift in the Gospel theme from the Kingdom, as its Gospel Reading addresses how Jesus responded a loyalty trap sent by the Pharisees and the Herodians to remind us that our loyalty to God is absolute and out civic duty is no reason to compromise our commitment to God (Matthew 22:15-21). The importance of our uncompromising absolute loyalty to God is further elaborated in the Gospel Reading for the 20^th Sunday (Matthew 22:34-40), through Jesus’ response to a Pharisee scholar of the Mosaic Law’s question, citing Deuteronomy 6:5, which is to love God with your whole heart, and with your whole being, and with your whole strength. In his answer, however, Jesus also cited Leviticus 19:18, which is to love neighbors as ourselves, in connection to Deuteronomy 6:5, which is to love God above all, without any compromise.

This year (2020), the 31^st Sunday coincided with the Solemnity of All Saints. And, we have celebrated All Saints. However, there is a common theme across the Gospel Reading for the 31^st Sunday (Matthew 23:1-12) and the Gospel Reading for All Saints Day (Matthew 3:1-12a), and it is humility.

Upon reflecting on the Kingdom with three different parables of the vineyard and the parable of the wedding feast, followed by reflecting on necessary virtues to enter and inherit the Kingdom, such as absolute faith and loyalty to God, and loving God and neighbors, as well as humility, which is the primary virtue for the sainthood, we begin focusing on the judgement, which comes with the return of the King (i.e. Acts 10:42; Romans 2:16).

From the 32^nd Sunday on, the Sunday Gospel Readings are drawn from Jesus’ Olivet Apocalyptic Discourse, which spans from Matthew 24 to Matthew 25. It is an eschatological discourse given by Jesus shortly to his disciples, two days before his Crucifixion (Matthew 26:1-2).  This last discourse to his disciples can be paralleled to the Book of Revelation for its eschatological apocalypsis. 

The portion for the 32^nd Sunday (Matthew 25:1-13), which is the Parable of the Ten Virgins, is one of the three parables about the warning for the preparedness to the Parousia, the return of Christ the King. Other two parables for the preparedness of the Parousia are: the Parable of the Thief in the Night (Matthew 24:42-44) and the Parable of the Faithful and Wise Servants and the Unfaithful Servants (Matthew 24:45-51).

In this parables of the ten virgins (παρθένοις – parthenois), there are five foolish virgins and other five wise virgins, and they are to greet the bridegroom, who is on the way. The evening is advancing and they need lamps. While the foolish five did not bring oil, in case of running it out, the wise five brought it. The arrival of the bridegroom is delayed, and the virgins began to feel drowsy and fall asleep. Then, there came an announcement to tell the arrival of the bridegroom at midnight. The virgins arose and trimmed their lamps. It was when the foolish ones realized that they ran out of the lamp oil. Therefore, they could not go with the wise ones, who did not let the oil run out, to greet the bridegroom.

Upon his arrival, he took the wise virgins with him for the wedding banquet. But, the foolish ones were left out in darkness. And, he locked the entry to the banquet hall. The foolish virgins tried to be in but found out that the entrance is closed and locked. They asked the bridegroom to let them in.  But, in reply, he said, “Amen, I say to you, I do not know you”(Matthew 25:12). Basically, he was saying to the foolish ones in outside, “I don’t know you. That’s it (no negotiable – it’s final)”.

And, Jesus gives the punch-line of this parable: Therefore, stay awake (γρηγορεῖτε (gregoreite)), for you know neither the day nor the hour (Matthew 25:13).

What Jesus really wants to emphasize is summed in this biblical Greek verb used in Matthew 25:13: γρηγορέω(gregoreo), which literally means “to stay awake”.  In fact, this verb can also figuratively means “to be or to stay vigilant” and “to be responsible”. What is interesting in regard to the Olivet Discourse, in which this parable is found, is that γρηγορέω(gregoreo) is used also in Matthew 24:42 and 43, which make the point of the Parable of the Thief in the Night (Matthew 24:42-44). Furthermore, this verb is also used when Jesus told Peter, James, and John to stay awake while he was praying in agony during his dark hour in Gethsemane (Matthew 26:38, 40, 41). So, you know how important γρηγορέω(gregoreo) in our preparation for the Parousia, the second coming of Christ, the return of Christ as the King of the Universe, for his wedding banquet in heaven (Revelation 19:1-9). If we desire to be with Christ the King at his heavenly wedding, then, we must γρηγορέω(gregoreo) – be vigilant.

But why so? Why we must remain vigilant – to stay awake  - to meet the King at his return? If we knew when he is coming, then, we would not have to stay up, wouldn’t we?

To know why so, we also need to read Jesus’ Olivet Discourse from its beginning to the Parable of the Thief in the Night (Matthew 24:1 - 42-44) as it reminds that the time of the King’s return is unknown. In fact, Jesus makes it clear when he stated, “But of that day and hour no one knows, neither the angels of heaven, nor the Son, but the Father alone” (Matthew 24:36).

Not even the King knows exactly when his Father in heaven will send him to meet us for his wedding banquet. But, we know that it is not a matter of if but a matter of when – unless you lose your faith and hope in Christ and apostatize before that time.

So, the best advice Jesus can give us now is to γρηγορέω(gregoreo), because the return of the King at the end of time will be like a thief breaking in the night and the bridegroom coming in unknown hour with the last moment announcement.  If we fall asleep, we might miss the chance to meet him. And so be it. It means no second chance to meet him again.

Even the wise virgins fell asleep (Mathew 25:5). However, unlike their foolish counterparts, they were better-prepared to meet the bridegroom by keeping enough oil until his return.  That is why the Greek adjective used for the wise virgins is φρόνιμος(phronimos), for it not only means “wise” but also “prudent”. In fact, this word, φρόνιμος(phronimos) , reflects the inner ability, insight, to act wisely and prudently. While it is used in contrast to the foolish virgins in the Parable of the Ten Virgins (Matthew 25:1-13), it is also used in contrast to the unfaithful and wicked servants in the Parable of the Faithful and Wise Servants and the Unfaithful Servants (Matthew 24:45-51).

An important lesson from the Parable of the Ten Virgins (Matthew 25:1-13), along with the Parable of the Faithful and Wise Servants and the Unfaithful Servants (Matthew 24:45-51), is our need to be φρόνιμος(phronimos)- to be wise and prudent, having the insight. This enables us to γρηγορέω(gregoreo)- to be vigilant and stay awake, so that we will not get caught off guard, for the return of the King is like a thief in the night and the bridegroom returning when unexpected (and when the foolish virgins let their lamp oil run out).

Now, the insight that enables us to be φρόνιμος(phronimos) – wise and prudent – is the wisdom, given by God through the Holy Spirit (1 Corinthians 12:8). And, along with the wisdom, the same Holy Spirit will give us the faith (1 Corinthians 12:9). So that we can be not only wise but also faithful as we prepare ourselves for the return of the King.

Wisdom is featured in the First Reading for the 32^nd Sunday (Wisdom 6:12-16). In this apocryphal book on wisdom, one of the Septuagint (LXX), not found in the Jewish Tanakh and in the Protestant Canon, known as the Book of Wisdom or Solomon’s Wisdom (though not written by Solomon but by an anonymous person during the 1^st century BC, in Alexandria), wisdom is personified as a woman, and in the First Reading, wisdom is portrayed as a woman sought out by wise men. It is about exhortation of seeking wisdom.

Seeking wisdom is worth exhortation because partaking her in us means gaining the indispensable insight to be φρόνιμος(phronimos) – wise and prudent. So, just as men seek their suiting beautiful women, we shall seek wisdom, which is resplendent and unfading (Wisdom 6:12). The true wisdom’s beauty really gravitates us. So, our hearts and souls desire wisdom – just as a man desires a woman with beauty. Of course, the beauty of wisdom is more of the inner beauty, the kind of beauty that unfolds from within. And we want to have this inside of us as our insights to make us φρόνιμος(phronimos) – wise and prudent. And it is unfading. So, seeking and having wisdom within as our sight is like keeping the lamp oil burning forever. Therefore, having wisdom within not only makes us wise and prudent for perfection but also free from anxiety (Wisdom 6:15)! We do not have to worry if we would run out of the lamp oil if we let the wisdom shine from within! So, with wisdom – becoming φρόνιμος(phronimos) – wise and prudent, we remain γρηγορέω(gregoreo) –  to be vigilant, as Jesus emphasized, in our preparation to meet the King when he is ready for his wedding banquet as his Kingdom will come to its consummation.

So, to be like the wise virgins and wise and prudent servants, to meet the King at his return (Parousia), we first seek the wisdom to gain the necessary insight to stay vigilant until his arrival, since nobody but the Father knows when. Now, in the First Reading text (Wisdom 6:12-13), replace the word “wisdom” with “Christ”, and see how it sounds. This exercise to is actually very helpful because Christ himself is, indeed pre-existing wisdom before the Creation, as indicated in Proverbs 8:22-31.  So now, we can juxtapose seeking wisdom to seeking Christ. In this exercise, we can also parallel seeking wisdom to put her within as the insight to be φρόνιμος(phronimos) – wise and prudent – to seeking and having Christ within. To have Christ within, as having wisdom within as the insight, means to live a life of faith but it requires us to die with Christ first (Galatians 2:20). But, this also means to rise with the risen Christ, as symbolized in the Sacrament of Baptism (Romans 6:4) and to have a life with him (Romans 6:8; cf. 2 Corinthians 4:10; 2 Corinthians 13:4; 2 Timothy 2:11). And all this is well-reflected in the Second Reading (1 Thessalonians 4:13-18) so that we can seek and to have Christ within – to seek and to have wisdom within, to be wise and prudent in order to stay awake until the return of the King, though we may have fallen asleep.

We must seek wisdom to have wisdom within as the indispensable insight to be wise and prudent to stay vigilant and well-prepared for the return of the King. And we have no reason to worry even though we do not know when he will return,  because the wisdom lets her beautiful lights shine forever. After all, this is to seek and have Christ the King in us, upon dying with him and rising with him.

So, the refrain for the Responsorial Psalm (63:2, 3-4, 5-6, 7-8) is: My soul is thirsting for you, O Lord my God, as David, the father of Solomon, cried out for God in the desert of Judah. Our soul, indeed, thirsts for God, in juxtaposition too the wisdom.

Finally, once again, in regard to the word that Jesus has emphasized: γρηγορέω(gregoreo) – to stay vigilant, awake. When Jesus used this word repeatedly, it was not only during his Olivet Discourse before the Last Supper but once again also in Gethsemane after the Supper. The Discourse was given on the Mt. Olive and the Gethsemane basin is adjacent to the Mt. Olive. This suggests that we need to remain γρηγορέω(gregoreo) – to stay vigilant not only to meet the King at his return but to die with Christ in order to rise with him so that he will continue to shine forever from within as the wisdom to make us φρόνιμος(phronimos) – wise and prudent.