St. Irenaeus - Shepherd of the Righteous Followers of Christ, Defender of the Doctrine against Heretics

The Church today faces multitudes of heretical pseudo-Christian views, which tend to embrace relativism and dualism. Even among catechists today, some do not seem to confidently distinguish the authentic Christianity from various heretical Christianity-like thoughts. This reality leaves catechumens in lukewarm positions in terms of faith and doctrinal understanding. Perhaps, this is one reason why a significant number of confirmants cease to practice their faith and are drifted away from the Church.

Such a reality is nothing new or particular to this post-modernistic era. It was certainly a problem during the time of St. Irenaeus, who served as Bishop of Lyons, during the reign of Emperor Marcus Aurelius Antoninus. And, Irenaeus has been known for his fierce fight against heretics of that time, especially Gnosticism, as well as, Marcionism. His seminal work, “Adversus Haereses”(Against Heresies) refutes their heresies, while defending the authentic Christian doctrine and interpretation of the Christian Biblical Cannon, against the doctrinal and hermeneutic distortions by Gnosticism and Marcionism. In this work, Iraneaus also expressed his criticism against Montanism.

Irenaeus was in an advantageous position to defend the authenticity of the Christian doctrine and biblical hermeneutics because his theological view was influenced by St. Polycarp of Smyrna, whose view as influenced by St. John the Evangelist. In a way, theologically speaking, Irenaeus’ authentic doctrinal and hermeneutical view has rather straight connection to the Apostolic teaching: from John to Polycarp to Irenaeus.

In the Catholic Church, we honor St. Irenaeus’ life dedicated to Christ and his Church, defending the doctrine and Biblical interpretation, against heretics, such as Gnostics and Marcionists, on June 28. And the Scripture Readings for his memorial feast day are: Genesis 18:16-33 (First Reading) and Matthew 8:18-22 (Gospel Reading).

The First Reading, through Abraham’s negotiative dialogue with God on His justice against Sodom’s and Gomorrha’s sins and His mercy for the righteous, we learn that God may withhold His plan to send judgement against those who are sinful for the sake of the righteous among them. This is particularly the case when there is a righteous person to intercede on behalf of the righteous among sinners.

In reading Genesis 18:16-33 as the First Reading to honor St. Iraneaus, for his righteousness in vigorously defending the Church’s authentic doctrine and Biblical hermeneutics, against heretics, what was Abraham in this reading reflects what Iraneaus was during his time as Bishop of Lyons.

Iraneaus showed what the orthodoxy is against various heretical views, which tried to draw Christians away from the authentic teaching.  This way, Christians could prevent themselves from being misled by heretics. Remember, Iraneaus served as Bishop of Lyons, as shepherd for Christians of Lyons. Being shepherd, bishop’s role has been always to intercede to God on behalf of the faithful in his jurisdiction – to advocate for the sheep that he shepherds, as Abraham did to God for the righteous people in Sodom and Gomorrha. In addition, he also defends the faithful in his see against any heretical views.

Reflecting on St. Iraneaus’ fight against heretics - distinguishing the authentic Christianity from heretical pseudo-Christianity, the Gospel Reading (Matthew 8:18-22) recalls how Jesus confronted and examined who was with genuine heart to follow his way. In this Gospel text, Jesus challenged two men, who came to him, expressing their “interest” in following him respectively.

The first one was a scribe, and he said to Jesus, “Teacher, I will follow you wherever you go”(Matthew 8:19). But, to him, Jesus said, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head”(Matthew 8:20).

Matthew did not tell if this scribe actually followed Jesus or not. But, by saying, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head” to him, Jesus was telling, “Do you really know what it means to be my disciple? It means you have nothing for yourself but live solely for my mission, as I do so for my Father’s will for you! If you cannot embrace this and practice wholeheartedly, you cannot follow me”.  Jesus did not accept those who were resolved to follow him and to have nothing for themselves for the sake of his mission.

Many people tried to follow Jesus out of mere curiosity and sensationalism resulting from the astonishing acts and teaching of his. Jesus knew these people would not make it through in following him. They are like the seed sown on the rocky ground with shallow soil (i.e. Matthew 13:5-6, 20-21). Those who try to follow Jesus out of curiosity and sensationalism are likely to be influenced by heretical views, especially of these appealing to sensationalism.

The other man, whom Matthew describes as a disciple, came to Jesus and said, “Lord, let me go first and bury my father”(Matthew 8:21). To him, Jesus replied, “Follow me, and let the dead bury their dead”(Matthew 8:22).

What this dialogue between a man and Jesus teach us?

This also challenges us how genuine our will and desire to follow Jesus as his disciples.

If it is genuine and truly authentic, then, we know our priority is always on Jesus and his mission. Everything else, even matters so dear to us, like issues of our family, should be left behind for the sake of Jesus and his mission, in order to be true disciples of Jesus – as the first batch of the disciples left their fishing net and followed Jesus immediately upon his call (i.e. Matthew 4:20).

Those who are prone to be affected by heretical views do not have firm resolve, resulting in lukewarm “quizas-quizas” faith. To them, heretical views can be “tempting”, though they may actually truly want to follow Jesus and embrace his authentic teaching. But Jesus demands absolute and unshakable determination on us, ready to follow him immediately without any hesitation, at any time.

In heretical views, Jesus’ teaching is often blurred and diluted by different thoughts. However, if you have solid understanding of the orthodox doctrine and teaching of Jesus, you are less likely to be affected by heretical teachings. To follow and remain following Jesus, it is indispensable that you have such a rock-solid understanding of the orthodox doctrine, which straightforwardly reflects the teaching of Jesus. If you do, then, you know and accept the authentic way of life as a disciple of Jesus: nothing for yourself but all for Jesus and his mission – even though you need to prioritize Jesus and his mission above your family.

We honor St. Iraneaus, who interceded for righteous followers of Jesus in his diocese, as bishop, though it was plagued with heretics like Gnostics and Marcianists. In this regard, Iraneaus was like Abraham in the First Reading.  We are also inspired by St. Iraneaus for his steadfast defense of the orthodoxy of the doctrine against heretics, so that the righteous followers of Christ remained faithful to Christ and his teaching through the doctrine. This way, there was no pseudo-disciples, whom Jesus weeded out, as reflected in the Gospel Reading, in his see.

Today, the Church continues to face challenges from post-modernistic heretics. And there is always a risk of having the orthodox doctrine being diluted by these heretical thoughts, including relativism and new age spirituality. Even some priests and bishops today seem to incorporate some, if not all or embrace, heretical views, for “tolerance” or “diversity” or “aggiornamento”. We do need to be very careful with such “progressive Christianity” views.

Jesus was willing to reach out to all. However, as the Gospel Reading reminds us, he only accepts those who can resolvedly embrace his way, keeping him and his teaching as priority without compromise. It means that we exercise the virtue of tolerance in our pastoral ministries, while steadfastly keeping the orthodoxy in the Church’s doctrine, defending it against heretics.

Faith for “Evangelium Vitae” : A Gospel Lesson from the faith of the Woman Suffered from Hemorrhage and Jairus – Thirteenth Sunday in Ordinary Time, Cycle B

 Imagine what it would be like to see your loved one going through a worsening sickness, making you wonder if the condition might lead to death. Imagine what it would be like to struggle with an illness for many years, for which no doctors can help. If you were in a situation like these, who would you turn to?

You say, Jesus.

But, would we look up to Jesus just because we need his healing power?  How about our faith – our faith in him?

Do we truly believe in him?  And how do we prove our faith being genuine? 

Today’s Gospel Reading (Mark 5:21-43) gives two testimonies on how important steadfast faith in him is to be benefited from Jesus’ divine healing power. One is of a woman, who suffered from terrible hemorrhage for 12 years. The other is of twelve-year-old daughter of Jairus, a respected synagogue official.

At first, Jairus came forward to Jesus, falling at his feet and earnestly pleading to him to visit his daughter to lay his hand on her as she was at an hour of death. Jairus must have hoped for a miracle to reverse his daughter’s condition from dying to living even in the last minute. So, it was rather an emergency.

Jesus obviously consented to Jairus request and began moving to reach out for his daughter. But, Jesus had to go through a pressing crowd to get to Jairus’ house. It was like moving through a sardine-packed commuter train car during rush hours in Tokyo.

Then, there appeared a woman, who had been suffering from incurable and worsening hemorrhage for 12 years. For these years, she sought for a cure to many doctors and spent all her assets for this. But, none of these doctors could help her but left her in the worsening suffering. So, out of desperation, the woman pushed herself through the crowd and stretched her arm and touched the hem of Jesus’ cloak, saying, “If I but touch his clothes, I shall be cured”(Mark 5:28).

As soon as she touched Jesus’ cloak, the woman’s hemorrhage was cured. But, at the same time, Jesus recognized the power had gone out of him and asked, “Who has touched my clothes?”(Mark 5:29-30).

Jesus was very cognizant of the movement of his power to recognize a sudden change in the power within him, confronting the phenomena that he was not anticipating. He was on his way through dense crowd to extend his power on the dying daughter of Jairus upon his request. In a way, Jesus’ mission was interrupted by the women taking Jesus’ power to her for her healing.

The disciples were clueless as to what Jesus asked (Mark 5:31). But Jesus looked around the crowd to see who had touched his cloth. And the woman stepped forward to him and told the whole truth about what she did: touching his cloak, falling in front of him (Mark 5:33).

Did Jesus rebuked her for touching his cloak and taking his power on her?

No.

In response, Jesus said to her, ”Daughter, your faith has saved you. Go in peace and be cured of your affliction”(Mark 5:34).

When Jesus confronted, asking, who had touched his cloak, the woman could have been terrified, for abstracting the power of Jesus by touching his garment. In spite of this, the women took her courage to come forward with truth. And Jesus publically acknowledged her for her faith and the fact that it contributed the cure of her illness. What resulted from the woman’s faith and honesty and courage was peace and health.

In the meantime, a bad news arrived! It said that Jairus’ daughter, who was waiting for Jesus’ arrival died – so bother Jesus any more (Mark 5:35). Jairus remained patient – though Jesus’s trip to reach out for his dying daughter was delayed because of the woman touching Jesus’ cloak. His daughter could have been saved if Jesus had arrived and laid his hand over her. Jairus did not complain. He did not blame the woman, either.

Jesus, on the other hand, disregarded this bad news and told Jairus, “Do not be afraid; just have faith”(Mark 5:36). Jesus gave grieving Jairus a twofold commandment: not to be afraid and to keep his faith in him. Basically, Jesus did not want Jairus to let his grief-driven fear and anxiety ruin his faith. Remember, fear can wreck havoc on faith (Matthew 14:22-33), while faith is antidote against fear (Matthew 8:23–27//Mark 4:35–41//Luke 8:22–25). The bottom line of this twofold commandment was to ensure that Jairus would keep his faith though death of his daughter could shake his faith. Just as he did not let the bad news of Jairus’ daughter’s death interfere his mission to save her by disregarding it, Jesus made sure that Jairus’ faith was not anyway compromised by grief-driven fear over his daughter’s death.

So, Jesus finally came to the house where Jairus’ deceased daughter was laid and did not allow anyone but three of his disciples, Peter, James, and his younger brother, John, to accompany him to the scene (Mark 5:37). This way, there is no distraction. And, Jesus could let these three disciples to witness what he was about to do on Jairus’ daughter. But, why Jesus brought Peter, James, and John, with him to the scene?

Jesus must have had a particular thought on them among the twelve. In fact, he took these three to let them witness his Transfiguration (Matthew 17:1–8//Mark 9:2–8//Luke 9:28–36) and his agonizing prayer in the garden to enter his Passion (Matthew 26:36-46// Mark 14:32-42// Luke 22:39-46).

Jesus knew that Peter would lead his Church later (John 20:15-17) with the authority, symbolized with the keys (i.e. Matthew 16:19) and called James and John “boanerges”(sons of thunder)(Mark 3:17). In fact, James was the first among the twelve to be martyred (Acts 12:1-2), while John endured persecution in exile until his death (Revelation 1:9; cf. John 20:22).

As Transfiguration signaled for Jesus’ Resurrection and his agonizing prayer evoked the imminence of Jesus’ death, Jesus really wanted these three disciples to understand the highlights of his Paschal Mystery: his death and resurrection. So, it makes sense that Jesus took them with him so that they could witness directly how Jesus’ healing power can even raise a dead person back to life.

Outside, people were weeping and wailing loudly with commotion (Mark 5:38). To this, Jesus confronted them, saying, “Why this commotion and weeping? The child is not dead but asleep”(Mark 5:39). But, Jesus was ridiculed for saying that the daughter of Jairus were not dead but sleeping (Mark 5:40a).

Those who ridiculed Jesus certainly did not understand that Jesus was implying resurrection when he referred Jairus’ daughter’s death as sleeping (i.e. 1 Thessalonians 4:13-16). 

Jesus could have preached these ignorant people. But, his priority was to work on the daughter. And he let her father, Jairus, and mother to enter the room where she was laid (Mark 5:40b).

So, Jesus took the daughter of Jairus and laid his hand on her, commanding, “Talitha koum!,” (Little girl, I say to you, arise!)(Mark 5:41). Then, immediately, not only she rose from the dead but walked around, to the astonishment of Peter, James, John, and her parents (Mark 5:42).

Here, Jesus demonstrated his divine power even over death, after demonstrating it over the storm, as we reflected in last Sunday’s Gospel Reading (Mark 4:35-41). And, an important lesson both from this Sunday’s Gospel Reading (Mark 5:21-43) and last Sunday’s Gospel Reading (Mark 4:35-41) is the necessity of faith. It is indispensable to keep our hearts from being plagued with fear and anxiety (Mark 4:35-41) and to be benefited from Jesus’ healing power, which can not only heal the sick but also raise the dead (Mark 5:21-43).

The First Reading (Wisdom 1:13-15; 2:23-24) reminds us that God is all about life. Death was not in His Creation originally. It was brought by Satan through by tempting Eve and Adam to fall (Genesis 3:19), by the envy of the devil (Wisdom 2:24). This resulted in disturbances of God’s Creation, including human life. But, God the Father has sent His only begotten Son to us so that His original intent to keep life can be restored. For this, God the Father made the Theos-Logos incarnated (John 1:1, 14) in the human flesh of Jesus, by the power of the Holy Spirit over the womb of Mary the Virgin, the Immaculate Conception (Matthew 1:18; Luke 1:35). This way, Jesus can be touched, as the woman who suffered from hemorrhage did to be cured (Mark 5:27-29), and can touch to heal and raise a person from the dead, as in the case with Jairus’ daughter (Mark 5:41-42).

For Jesus’ mission to restore life from sickness and even from death, we must understand that we do not act out of our selfishness. A good example of this principle is how Jairus was. He did not complain even though the woman, who suffered from hemorrhage, delayed Jesus’ arrival to heal on his dying daughter. Had he were so self-centered, Jairus could have been angry at the woman. Rather, he let Jesus lead the situation. This way, Jesus was able to meet the need of the woman and the need of Jairus. And this is reflected in the Second Reading (2 Corinthians 8:7,9,13-15), as it calls us to share according to each other’s need to honor the fact that Jesus, though he was rich, became poor for the sake of our needs, including the need to have our life restored for its original perfection.

God is against death as it was not in his original Creation. But, Satan’s envy brought death into the Creation through Adam and Eve. Of course, our pro-life God the Creator did not let death prevail over the Creation, especially over His most beloved Creation, with His own image (Genesis 1:27; Wisdom 2:23). For this reason, He has sent the Son, incarnated in the human flesh of Jesus, letting him become poor for our sake, dying as poor for our salvation – so that our damaged life can be restored, even upon death! But, we must keep our faith steadfastly and not to act selfishly. We must live a life of faith so that we can overcome our disposition to be self-centered. This way, we can imitate Christ in living for the sake of others’ needs, not just for our own needs. And this is a life of being pro-life, our way of fighting against what St. John Paul II called “culture of death”, as he reflected in his “Evangelium Vitae” (1995).

Life of faith in Christ means life of “Evangelium Vitae”, letting Christ's life-restoration power work most efficaciously - fighting against the "culture of death" brought by Satan. 

Die for Christ and His Holy Catholic Church in Division against Heretics and Secularism – St. John Fisher and St. Thomas More

On June 22, we honor two martyred Saints of England:

St. John Fisher, a Cardinal and theologian and Chancellor of Cambridge University.

St. Thomas More, a lawyer and high chancellor of England

They lived during the reign of Henry VIII, 1530s, and Protestant Reformation.

Though the Protestant Reformation by Martin Luther, Huldrych Zwingli, and John Calvin, was sweeping across continental Europe, Britain was still relatively unaffected by the Protestantism. However, this king of England, of the House of Tudor, Henry VIII, was in trouble with Pope Clement VII, as Henry wanted to have his marriage to Catherine of Aragon, his first wife. Henry’s reason for this was that he lost his interest in Catherine for his new interest in young Anne Boleyn.

Of course, Pope Clement VII refused to have Henry VIII’s marriage with Catherine of Aragon annulled. As Bishop, John Fisher sided with Pope Clement VII and did not acknowledge the annulment of Henry VIII’s marriage to Catherine of Aragon. Then, Henry VIII demanded Bishop John Fisher, who was his tutor during his boyhood, to put his signature of ratification for the Oath of Supremacy, in which Henry VIII is recognized as the supreme governor of the Church of England.  Though all other Catholic bishops of England ratified the Oath of Supremacy, acknowledging Henry VIII as the head of the Church of England, Bishop John Fisher was the one bishop to refuse, Because refusal to acknowledge the monarch of England as the supreme governor of the Church of England was the crime of treason, Bishop John Fisher was imprisoned and sentenced to death. John Fisher was elevated to Cardinal before his death, and Cardinal John Fisher was beheaded on June 22, 1535, leaving these last words:

“I die for the Faith of the Holy Catholic Church".

There was another person who refused to sign to ratify the Oath of Supremacy. And it was a lay person and the Supreme Chancellor of England, Thomas More. Because Henry VIII valued Thomas More’s service as Lord Chancellor, it was difficult for him to punish Thomas More. Nevertheless, just as Cardinal John Fisher was executed for the crime of treason for his refusal to acknowledge Henry VIII, king of England, as the supreme governor of the Church of England, Chancellor More was imprisoned and sentenced to death. He was beheaded on July 6, 1535, leaving these last words:

“I die the King's good servant, and God's first”.  

The summer of 1535 in London was made bloody by the hands of king Henry VIII, cutting the head of his childhood tutor, Cardinal John Fisher, and his trusted servant, Lord Thomas More, because both of them refused to acknowledge him as the supreme figure of the Church of England.

What do the martyrdoms of St. John Fisher and St. Thomas More mean to us today?

Look at the reality of the Church today. Examine how faithful we are as baptized and confirmed Catholic today. Look at how faithful deacons, priests, and bishops are to Christ and his teaching today.

What the Church faces can be juxtaposed to what St. John Fisher and St. Thomas More faced during the 1530s. The secularism and moral relativism have been pressuring the Church to adopt herself to their way as they try to convince the faithful in the Church to see the absolute truth in Christ teaching as contrary to a “new norm” that they push. And even some bishops seem to have bent the Church’s stance to, if not necessarily acquiesce to the secularism and moral relativism, to avoid conflict – not to fight – to value “tolerance”.

Does “aggiornamento” mean to compromise the doctrine of the Church, rooted in Christ’s teaching, to the secularism and moral relativism?

Some bishops and priests, who overemphasize “tolerance”, seem to mislead the Church in a wrong direction.

Tolerance is not a universally applicable virtue, as Aristotelian Catholic moral philosopher, Alasdair MacIntyre, argues. Though “aggiornamento” was a motto for the post-Vatican-II Church, it is always with “ad fontes”.  However, in response to increasing attacks of secularism and moral relativism on the Church and her doctrine, during this post-modernistic era, some bishops and priests, as well as, some of us, do not have the kind of conviction to fight but to make compromise to avoid conflict with the world. And their justification for such a lukewarm stance to defend the Church and her doctrine against secularism and moral relativism is attributed to “aggiornamento” and “tolerance”.

Imagine if St. John Fisher and St. Thomas More, the former represents the clergies, and the latter represent the lay, were with us today. Do you think these Saints with extraordinary moral conviction to stand with and defend the Church and her doctrine, even at the expense of their heads, would “water down” the absoluteness of the Church’s doctrine to avoid a conflict with the secularism and moral relativism of the world? How many bishops, priests, and of us are willing to defend the Church and her doctrine, rooted in Christ’s teaching, sanctified with the Holy Spirit, against the forces of secularism and moral relativism of the world – even it means to have a fight with those who push such heretical teachings and even it offends those who blindly advocate “tolerance” – even if this fight with the secular and morally relative cost us significantly?

To the Catholic youth today, sticking to the teaching of the Church today has already cost them significantly as some of my students have been ridiculed not only by their peers but also by some teachers of public schools. This is particularly the case in regard to the Church’s teaching on chastity.

Public schools, which reflect the culture of secularism and moral relativism, aggressively teach the youth to familiarize themselves with contraceptives and to see nothing morally wrong with abortion as it is women’s civil rights. And challenging such views for the Church’s teaching of chastity and sanctity of life from conception to natural death sure faces “peer pressure” to “convert” to secular and morally relativistic teachings to justify the use of contraceptives and abortion as women’s civil rights, while ridiculing the Church’s teaching for chastity and against abortion as “obsolete” or “inappropriate”. Some of my students who go to public school were confused by their teachers, while others were ridiculed by their peers for speaking of the Church’s teaching of chastity, which I teach them.

The forces of secularism and moral relativism of the world may be compared to the Oath of Supremacy, issued by Henry VIII. All Catholic bishops of England compromised their faith and duty to defend the Church for Henry VIII so that their heads were saved – except for Bishop John Fisher. Lord Thomas More could have been promoted by king of England, if he had turned his back to the Catholic Church, as Henry VIII himself did. In England, during the 1530, whatever Henry VIII did and said, regardless of their stance with the Catholic Church, represented the powerful moral imperative. Anyone who stood against it were punished by death for treason.

Perhaps, standing against today’s secularism and moral relativism may not necessarily cost our lives. But, it could cost socially and emotionally. As a result of standing for the Church and her teaching, but standing against secularism and moral relativism of the world, we may turn some of our friends into enemies.

Is defending our faith, our Church, still worth all the costs? After all, it means to stand for Christ.

The First Reading to honor St. John Fisher and St. Thomas More on their memorial feast, 1 Peter 4:12-19, reminds us that these martyred Saints of England withstood trials of fire. And they did not consider their trials by fire as burden of faith but rather as joy to have shared the redemptive suffering of Christ.

Is our faith strong enough to go through a trial by fire (1 Peter 4:12)?

The Gospel Reading, Mark 10:34-39, reflects the fact that our faith in Christ to defend the Church and her doctrine, can result in division – in conflict with secularism and moral relativism of the world, as the defender of the Catholic Church, such as St. John Fisher and St. Thomas More, were in conflict with what Henry VIII did with the Oath of Supremacy in England against the Church. It is Christ’s sword that brings a division between those who are with him to defend his Church and those who stand against the Christ and his Church, as well as his teaching.

Which side are we?

Not to want to take side because you do not want to fight or to have enemies?

Christ despises such a lukewarm stance (Revelation 3:16).

Let us not misunderstand “aggiornamento” and “tolerance” so that we do not let these as our “excuse” to become “lukewarm” souls. 

Remember, rulers of the world, like Henry VIII, do not have supreme power – though it is what they may think.

The Oath of Supremacy was repealed by, ironically, by Henry VIII’s own daughter, Queen Mary I, the last Catholic queen of England. Henry VIII was excommunicated. And so was Elizabeth I, who brought back Henry VIII’s order, making her as the supreme governor of the Church of England.

The division of the Catholic Church and the Church of England was made by the sword of Jesus, who came to bring division between those who are with him and not with him. If I say this today, it sure offends the Anglican Church and the Episcopal Church. But, I still say the division was brought by Christ’s sword in reference to Mark 10:34-39, the Gospel text to honor the martyrdoms of St. John Fisher and St. Thomas More. And, the truly faithful Catholics shall not be afraid of such divisions – though we remain open and willing to close the divisions through our practice of spiritual works of mercy on those who are on the other side of the division.

Jesus’ Rx to Calm and Inoculate Our Hearts Against Storms: Faith in Him, Becoming a New Creation in Him – 12th Sunday in Ordinary Time, Cycle B

In the Gospel Reading today (Mark 4:35-41), there are two main themes to reflect: Jesus’ supernatural power over Creation and faith as antidote to fear.

While the disciples were sailing with Jesus, a storm developed and rages over the sea, with violently raging waves endangering the boat. The water was filling the boat, and the disciples were terrified. Yet, Jesus did not seem to be bothered, as he sternly remained asleep – as if Jonah slept on the boat while sailing in stormy sea on his attempt to run away from God, refusing to go to Nineveh (Jonah 1:1-5).

The panicked disciples woke Jesus up and said to him, “Teacher, do you not care that we are perishing?”(Mark 4:38).

So, Jesus woke up and rebuked the wind and said to the sea, “Quiet! Be still!”(Mark 4:39), exerting his power over nature.

Then, Jesus reminds his disciples that their fear of storm was due to their weak faith, saying to them, “Why are you terrified? Do you not yet have faith?” (4:40).

The disciples’ poor faith contributed to the storm within – in their hearts, called fear and terror. What Jesus stopped was not just the storm over the sea but the storm in the disciples’ hearts, by revealing his supernatural power over nature and calling them to boost the power of their faith.

The disciples were starkly reminded by the revelation of Jesus’ supernatural commanding power over nature, left in awe (Mark 4:41). Jesus had this power because all things in God’s Creation came to exist through him and for him (Colossians 1:16; cf. John 1:3; 1 Corinthians 8:6).

Though we do not have the authority or commanding power over nature, as we are also being created, it does not necessarily mean that our hearts have to experience storms just because nature brings raging and terrifying storm. And Jesus reminds us that faith in him is a powerful antidote. Our faith is a powerful stabilizer of our hearts so that we can navigate safely and confidently even through stormy times in life as a life of faith means to journey with Christ.

Remember, even though they were in storm and the boat was at risk of sinking, Jesus was with them.

Is Jesus with you – in you? Are you with Jesus – in him? If so, your heart is inoculated against raising storm, even though nature may continue to bring storms and all other disastrous events to terrify us.

Let us not allow nature’s such events to shake our faith as our hearts are firmly centered in Jesus the Son of Creator God.

There is a parallel between the disciples in the Gospel Reading (Mark 4:35-41) to Job in the First Reading (Job 38:1, 8-11).

It is noteworthy that Job cried out for God for a long time, but God remained silent, as reflected in Job 2 to 37. From Job 38 on, God finally responded to Job in His revelation to Him through His speech to him. In the portion of today’s First Reading, God the Creator reminds of Job that He has the controlling power over Creation, as to let him know how great He is.

As God spoke to Job, it was to admonish him, reminding him that his suffering was associated with his lack of awareness of the greatness of God, who created the universe.

Job’s long suffering and cries to God, who remained silent, may be juxtaposed to the disciples’ cries in the storm while Jesus remained asleep. And, God finally speaking to Job, breaking His long silence, is paralleled to Jesus waking up to demonstrate his power over nature and challenging the disciples to boost their faith.

Imagine if Job had his heart more centered in God. Then, he would have endured his long suffering better. Just because he was righteous, it does not necessarily mean that Job’s heart was in a right place with God. And Elihu indicated this to Job (Job 32-37). And, upon God speaking to him (Job 38-41), Job came to realize his problem and the infinitely awesome power of God. And to put this in light of today’s Second Reading (2 Corinthians 5:14-17), Job finally became a new creation with God (cf. 5:17).

What about us?

As we cultivate faith to shield our hearts from storms of fear, even in distressful circumstances, we grow in faith to become new creations in Christ, letting old being go. For this, we must remain convinced that Jesus the Christ died for us all and so did we with our old self-centered and flesh-driven life (2 Corinthians 5:14). And he was raised so that we are also raised to become new creations in him (2 Corinthians 5:15-17; cf. 1 Corinthians 15:44).

Jesus did not just demonstrate his supernatural power over nature calm the storm so that we know how awesome his power is. As we come to know who he is and his power, his death and resurrection, Jesus calls us to live as new creations in him. If not, we might have to spend the rest of our lives plagued with distress of fear, spending hundreds of dollars for psychologists and psychiatrists, still unhappy with results.

The Growth of the Kingdom of God and Its Citizenship – the 11th Sunday in Ordinary Time, Cycle B

 The Gospel Reading (Mark 4:26-34) for the Eleventh Sunday in Ordinary Time, cycle B, is consisted of two small parables: the parable of the growing seed (vv. 26-29) and the parable of the mustard seed (vv.30-34). And these parables address the Kingdom of God.

The first parable, the parable of the growing seed (vv, 26-29) implies that the Kingdom of God grows out of the Word of God that Jesus has sown. The Kingdom’s growth and development depends on how the Word grows in us and through us, the Church. However, the growth of the Word in and through us is not in our control but works on its own.

Just as even a farmer does not know exactly when each seed sprouts and yield fruits for harvest, according to Jesus, we cannot tell exactly how the Word of God will grow into the Kingdom of God. However, it does not mean that we have no place in the growth of the Kingdom. In fact, we work cooperate with God for the growth of the Kingdom out of its seed, which is the Word.

The way each seed grows is “encrypted” in its unique genetic code, the work of God through the Word is “apocryphal”. By being “apocryphal”, it is hidden but is to be revealed. It is our task to learn the “apocryphal” meaning of the Word, studying the kerygma of Jesus, the Son. This includes studying the parables spoken by Jesus. As we come to know, we can better work with God in facilitating the growth of the Kingdom.

The second parable, the parable of the mustard seed (vv. 30-34) focuses on the character of the growth of the Kingdom. By using a mustard seed for a metaphor in this parable, Jesus wants to emphasize that the Kingdom of God grows out of something very small, perhaps, too small for many to recognize, for a mustard seed is very small. However, the growth of the Kingdom is just as amazing as a tiny mustard seed grows into a very large tree, spreading its branches far to provide shades and dwelling places for many birds.

To an ordinary human cognition, it seems impossible for a seed as small as a mustard seed would grow into an extremely large tree. We would rather think that such a tiny seed only grow into a small tree – too small even for a bird to perch on. This is a typical human stereotypical assumption. And we would say, how can such a tiny mustard seed can grow into such a huge tree to accommodate many girds. The growth of the Kingdom rather defies our typical thinking.

Through this parable of the mustard seed, we may understand how our typical human thinking and assumption can fail to appreciate the seed of the Kingdom and its growth. Perhaps, this lesson is reflected in the fact that many failed to recognize Jesus as the Messiah but rather thought of him as a blasphemous possessed man, resulting in condemning him (John 5:10-47, 7:1-11:57). So, in order for us to appreciate how the Kingdom grows from something we may regard as insignificant or too small into the greatest dwelling place for all faithful, we must overcome our human assumption and cognitive biases.  

In summary, the growth of the Kingdom is not in our control as it goes on its own as willed by God. However, we can cooperate with God for the Kingdom’s effective growth into its fullest fruition, as we study and learn the “apocryphal” meaning of the Word, from which the Kingdom grows.  And the way the Kingdom grows is like how a tiny mustard seed grows into a large tree that provides nestling places for many birds. This defies our human mind’s assumption.

The First Reading (Ezekiel 17:22-24) reminds that God is in control of the Kingdom in the parable for Israel. There is an allegory of the Davidic lineage to the cedar. Upon the Babylonian seize of Jerusalem (587BC), the Davidic dynasty in Judah ended. However, Ezekiel 17:22-24 reminds that it does not mean that the royal lineage of David ceased. As the crest of the cedar is plucked off and transplanted on the highest mountain of Israel, God plants the new Davidic shoot in Zion, and this is Jesus, the Christ (i.e. Matthew 1:1-17), to grow fruitful and majestic to benefit many with its great providence (Ezekiel 17:22-23; cf. Isaiah 11:1-9). In this, David is the old cedar and Jesus is the new transplant cedar. And, the Kingdom of God grows according to how this new transplanted cedar grows from its tender shoot into the majestic tree with abundant fruit to benefit many. Also, in the Kingdom, great worldly powers will be humbled, while those who have been  brought lower by them will be lifted high by Jesus, the Son of David, the new cedar crest, the King of the Universe (Ezekiel 17:24; cf. Matthew 19:30; 23:12; Luke 17:5-10).

The Second Reading (2 Corinthians 5:6-10) gives an impression of what it is like to live in the Kingdom. A life in the Kingdom is a life with the Holy Spirit (2 Corinthians 5:5). As citizens of the Kingdom, filled with the Holy Spirit, we walk by faith, not by sight (2 Corinthians 5:7). It means that we do not base our decisions solely on what human cognition and perception but on faith. This way, we can prevent our failure to recognize how something as small as a mustard seed can grow into the majestic Kingdom of God (cf. Mark 4:30-34).

Empowered by the Holy Spirit, we are courageous and not afraid to die – to leave our bodies because it means to return to the Lord (2 Corinthians 5:8). Because that the Holy Spirit is with us, committed to us, we are aspired to please the Lord and ready to meet Christ the judge with confidence (2 Corinthians 5:9-10; cf. Matthew 25:31-46).

Through Jesus the Christ, with the Holy Spirit fully engaged with us, we are so grateful to God for granting us the citizenship of the Kingdom, and this gratitude of ours is reflected in today’s Responsorial Psalm (Psalm 92:2-3, 13-14, 15-16).

Yes, like the birds that enjoy great benefits provided by the great tree grown out of a tiny mustard seed, we the citizens of the Kingdom of God are blessed with many graces through Christ and the Holy Spirit. Because being the citizens not only comes with benefits but also duties, we strive to cooperate with God for the continuous growth the Kingdom.

What is your part of this collaboration with God for further growth of the Kingdom? How do you unpack the “apocryphal” meaning discerned in the Word sown by Jesus through his kerygma?

Our Kingdom is the Kingdom of God, which grows as how a tiny mustard seed grows into a majestic tree. Our King is Christ, the new cedar crest transplanted by the Father, growing from its tender shoot into the majestic tree with abundant fruition to benefit us. We, as the citizen of the Kingdom, confidently walk by faith, not by sight, because the Holy Spirit is fully engaged with us. And, we are so grateful to God for this citizenship.

The Most Sacred Heart of Jesus - the Fount of the Divine Mercy for Redemption

Friday of the week of the Solemnity of the Body and the Blood of Christ (Sollemnitas Sanctissimi Corporis et Sanguinis Christi) is the Solemnity of the Most Sacred Heart of Jesus (Sollemnitas Sacratissimi Cordis Iesu).

We have celebrated the Resurrection of Jesus for 50 days from Paschal Sunday to Pentecost Sunday, during which having commemorating the Ascension on the 40^th day from Paschal Sunday. Following the Solemnity of Pentecost, we had celebrated the Solemnity of the Most Holy Trinity, followed by the Solemnity of the Body and the Blood of Christ. We now come to appreciate the Most Sacred Heart of Jesus on this solemnity.

The Gospel Reading (John 19:31-37) is a part of the Passion Gospel Reading for Good Friday (John 18:1-19:42), to remind us that the Most Sacred Heart of Jesus was revealed to the world on the day that Jesus died on the Cross. The Gospel narrative itself does not say the Most Sacred Heart of Jesus. In fact, it does not say anything about the heart of Jesus at all.  In fact, the Gospel narrative (John 19:31-37) is a brief description of how Jesus was upon his death.

According to John, the Roman soldiers responsible to the executions of Jesus and two other men had to make sure that the executions would be completed and that the corpses of the executed would be removed by the time of sundown. Everything had to be completed by sundown because Passover sabbath would begin upon sundown of that day. For Passover sabbath, an unblemished male a year-old lamb had to be slaughtered before sundown as Pesach Korban – Paschal Sacrifice (Exodus 12:5-6). Because of this, the soldiers were ordered to ensure all of these three crucified, including Jesus, were dead, as sundown was fast-approaching.

To fasten death of a crucified person, the Roman authority broke the legs of the crucified. It was because the crucified could use legs to move their bodies a bit to secure breathing to stay alive as their remaining physical strengths would allow. By breaking the legs, the crucified would no longer breathe. Therefore, breaking the legs of the crucified expedite their death.

Jesus was found dead by the time Roman soldiers tried to break his legs (John 19:33), as he expired upon saying, “It is finished” (John 19:30). So, the soldier did not have to break Jesus’ legs.

This is not by accident.

Remember, Jesus died on the Cross as Pesach Korban – Paschal Sacrifide, which John the Baptist called the Lamb of God (John 1:29, 36). In the Passover custom, the legs of the slaughtered Passover lamb should not be broken (Exodus 12:46; Numbers 9:12). And David wrote that God ensures that the legs of the righteous are not broken (Psalm 34:21), implying that the legs of Jesus would be intact, as he is righteous (Romans 3:25-26; 1 Peter 2:22).

But one soldier wanted to make sure that Jesus was also dead. So, he thrust his lance into the body of Jesus from its side (John 19:34a). Then, the blood and the water came out (ἐξῆλθεν/ exelthen) immediately (εὐθὺς/euthys)(John 19:34b).

This phenomenon is quite intriguing from a scientific point of view, because this gives an impression that Jesus was not really dead. The blood tends to go down toward the toes due to gravity in a corpse hung on the cross, as the heart stopped beating. When pierced, the blood would not flow immediately upon being pierced.

In fact, the very focus on the Gospel Reading (John 19:31-37) for the Solemnity of the Most Sacred Heart of Jesus is the fact that the blood and the water came out of the body of Jesus on the Cross immediately upon being pierced (John 19:34). This gives an impression that the heart of Jesus was still pumping the blood, though he was expired. And, the lance of the soldier may have pierced all the way to the heart of Jesus from the side of his body. Then, it was like the final blow to kill, by piercing the heart. In its immediate response, the blood and the water came out, as the heart were still pumping, rather than the blood and the water seeping out slowly.

The heart of Jesus was pierced by the sin of the word, and his pierced heart is the Sacred Heart to symbolize the enduring love of the Father for us through him, as addressed in the Catechism of the Catholic Church, 478; cf. John 19:34).

From 1673-1675, Jesus made private apparitions to St. Margaret Mary Alacoque and revealed his Most Sacred Heart as the heart of the flame of the eternal divine love.

This is how St. Margaret Mary described her first encounter with Jesus, reveling his Most Sacred Heart for the first time on December 27, 1673:

One day, having a little more leisure-for occupations confided to me left me scarcely any-I was praying before the Blessed Sacrament, when I felt myself wholly penetrated with that Divine Presence, but to such a degree that I lost all thought of myself and of the place where I was, and abandoned myself to this Divine Spirit, yielding up my heart to the power of His Love. He made me repose for a long time upon His Sacred Breast, where He disclosed to me the marvels of His Love and the inexplicable secrets of His Sacred Heart, which so far He had concealed from me. Then it was that, for the first time, He opened to me His Divine Heart in a manner so real and sensible as to be beyond all doubt, by reason of the effects which this favor produced in me, fearful, as I always am, of deceiving myself in anything that I say of what passes in time. It seems to me that this is what took place:

My Divine Heart is so inflamed with love for men, and for you in particular that, being unable any longer to contain within Itself the flames of Its burning Charity, It must needs spread them abroad by your means, and manifest Itself to them (mankind) in order to enrich them with the precious graces of sanctification and salvation necessary to withdraw them from the abyss of perdition. I have chosen you as an abyss of unworthiness and ignorance for the accomplishment of this great design, in order that everything may be done by Me.

On June 16, 1675, Jesus expressed his frustration with our ingratitude to God’s love, which his Most Sacred Heart represents, from which his blood and water flowed out immediately upon being pierced:

Behold the Heart which has so loved men that it has spared nothing, even to exhausting and consuming Itself, in order to testify Its love; and in return, I receive from the greater part only ingratitude, by their irreverence and sacrilege, and by the coldness and contempt they have for Me in this Sacrament of Love. But what I feel most keenly is that it is hearts which are consecrated to Me, that treat Me thus. Therefore, I ask of you that the Friday after the Octave of Corpus Christi be set apart for a special Feast to honor My Heart, by communicating on that day, and making reparation to It by a solemn act, in order to make amends for the indignities which It has received during the time It has been exposed on the altars. I promise you that My Heart shall expand Itself to shed in abundance the influence of Its Divine Love upon those who shall thus honor It, and cause It to be honored.

Jesus really wants us to know God’s love, which flows out of his inflaming Most Sacred Heart. So, he also instituted the Solemnity of his Most Sacred Heart to be observed on the Friday after the Octave of Sollemnitas Sanctissimi Corporis et Sanguinis Christi.  This reminds us that the Most Sacred Heart of Jesus is integral to the Body and the Blood of Jesus.

And, on his words above, Jesus promised the benefits of the mercy and mighty love of God for our devotion to his Most Sacred Heart on the first Fridays:

I promise you, in the excess of the mercy of My Heart, that Its all-powerful love will grant to all those who shall receive Communion on the first Friday of nine consecutive months the grace of final repentance; they shall not die under My displeasure nor without receiving the Sacraments, My Divine Heart becoming their assured refuge at that last hour.

Jesus made clear that his Most Sacred Heart is inseparable from the Divine Mercy. And this connection between the Most Sacred Heart of Jesus to the Divine Mercy rooted in John 19:34 was spoken to St. Maria Faustina that his Sacred Heart, which was pierced by the lance of a Roman soldier, representing our sins, is the fount of the Divine Mercy, which is represented with the blood and the water that flowed out of the pierced heart:

I desire that you know more profoundly the love that burns in My Heart for souls, and you will understand this when you meditate upon My Passion. Call upon My mercy on behalf of sinners; I desire their salvation. When you say this prayer, with a contrite heart and with faith on behalf of some sinner, I will give him the grace of conversion. This is the prayer: “O Blood and Water, which gushed forth from the Heart of Jesus as a fount of Mercy for us, I trust in You.” (Diary of St. Faustina: 186/187)

The blood and the water, which gushed forth from the Heart of Jesus, as a fount of the Divine Mercy for us, appeared in the image of Jesus as appeared to St. Faustina, as the two rays: red and pale rays. And Jesus himself explained that these rays represent the blood and the water of his.

The two rays denote Blood and Water. The pale ray stands for the Water which makes souls righteous. The red ray stands for the Blood which is the life of souls. These two rays issued forth from the very depths of My tender mercy when My agonized Heart was opened by a lance on the Cross. These rays shield souls from the wrath of My Father. Happy is the one who will dwell in their shelter, for the just hand of God shall not lay hold of him. I desire that the first Sunday after Easter be the Feast of Mercy (Ibid. : 298-299)

The blood that gushed forth from the pierced heart of Jesus is the life of our soul, and this precious blood of Jesus is what keeps us alive (John 6:53; cf. Leviticus 17:11). And this blood is the essence of the New Covenant of Jesus to us (Luke 22:20; 1 Corinthians 11:25), built upon the old covenants (Genesis 6:8; 9:9-17, with Noah; Genesis 15:18; 17:2-21, with Abraham; Exodus 19:5; 24:7-8; 31:16; 34:10, 27, with Moses). This is why Jesus said that his blood is the life of our souls. The water that gushed out of the pierced heart of Jesus, on the other hand, makes our souls righteous, and this also represents the Holy Spirit (Titus 3:5; cf. John 7:37-39). And, this is also about Baptism (cf. John 3:5).

Jesus revealed his Most Sacred Heart inflamed with the Divine Love through St. Margaret Mary. And he revealed it to St. Maria Faustina as the fount of the Divine Mercy. Jesus made these revelations to draw us to him, turning away from sins and raising the spiritual temperature of our faith in him, as he despises lukewarm souls (Diary of St. Faustina, 1228; Revelation 3:16). When we are away from Jesus, our souls would be lukewarm. That is why he has revealed his heart, which was made open as being pierced, allowing the Divine Mercy to gush out to us, through his blood and the water.

If this immeasurable love of God through the unfathomable suffering of Jesus is not good enough for us to turn to Jesus, to his Most Sacred Heart inflamed with the Divine Love, the fount of the Divine Mercy, what else?

So, the Gospel Reading for the Solemnity of the Most Sacred Heart of Jesus concludes with these words:

They will look upon him whom they have pierced (John 19:37; cf. 12:32).

Though our sins have pierced Jesus deep into his Most Sacred Heart, we will look upon him and come to him, as we come to know this pierced heart as the Most Sacred Heart inflamed with the Divine Love, as the fount of the Divine Mercy, with his blood and water gushing out to us to redeem our souls from sins and lukewarmness. 

Sollemnitas Sanctissimi Corporis et Sanguinis Christi - Cycle B

 The Son, came to us, as the incarnated Theos-Logos (John 1:1, 14), through the body of Mary, the Immaculate Conception, by the power of the Holy Spirit (Matthew 1:20; Luke 1:35), for the Father in heaven loved us. The Son, who was incarnated in Mary’s womb, came out of his mother’s womb in the human flesh of Jesus (Luke 2:1-7). He grew up with wisdom and statue in favor of both God and men (Luke 2:52). When he was 30, the Son was baptized by his cousin, John the Baptist, in the Jordan River (Luke 3:23). At his baptism, the Holy Spirit descended from heaven and rested on him (Mark 1:10), and the Father in heaven proclaimed, “You are my beloved Son; with you I am well pleased”(Mark 1:11).

Jesus the Son was anointed with the Holy Spirit by the Father, upon being baptized with water by John the Baptist. Thus, he was full of the Holy Spirit (Luke 4:1) as he embarked on his public ministry – sowing seeds for the Kingdom of God.

When the time of his threefold glorification drew near to complete his public ministry on earth, Jesus the Son hosted Passover Seder dinner in the Cenacle of the house of Mary, whose son is John Mark. It was the night before his death. At this memorial supper, the Lord’s Supper, Jesus the Son, took bread, said blessing, and broke it, and gave its pieces to his disciples at the table, saying, “Take it; this is my body”(Mark 14:22). Then, he took a chalice and gave thanks to the Father, and pass it on to the disciples, saying, “This is my blood of the covenant, which will be shed for many. Amen, I say to you, I shall not drink again the fruit of the vine until the day when I drink it new in the kingdom of God (Mark 14:24-25). And, this is how Jesus the Son instituted the Sacrament of the Holy Eucharist.

In celebrating Sollemnitas Sanctissimi Corporis et Sanguinis Christi (The Solemnity of the Most Holy Body and Blood of Christ - Solemnidad del Cuerpo y la Sangre de Cristo), following Dominica Sanctissimae Trinitatis (Holy Trinity Sunday), which follows  Dominica Pentecostes (Pentecost Sunday), on Cycle B, the Gospel Reading (Mark 14:12-16, 22-26), reminds us Jesus offered his body in the species of Passover matzah bread (unleavened bread), which symbolizes freedom (Exodus 12:39) , and his blood in Passover wine, which is consumed in four cups, recalling God’s fourfold promises of liberation (Exodus 6:6-8). This Passover liberation-to-freedom context is very important to appreciate Corporis et Sanguinis Christi in Eucharistiae Sacramentum.

The Gospel Reading (Mark 14:12-16, 22-26) clearly indicates that Jesus the Son intentionally connect his body and blood to Passover, which commemorate how gracious God the Father redeemed His beloved Israelites from slavery in Egypt into freedom in Canaan. It is because Jesus the Son was sent by the Father. And, Jesus the Son came to this world to redeem those who are lost to sins (Matthew 18:11). For God the Father to redeem the Israelites from the slavery into freedom, as remembered in Passover, a year-old male unblemished lamb had to be sacrificed as korban Pesach (Exodus 12:5). And, while the flesh of the lamb is lasted and eaten along with matzo (plural of matzah) (Exodus 12:8), the blood of this lamb shields the Israelites from God’s wrath on Egypt – letting it pass over them safely (Exodus 12:7,12-13).

John the Baptist regarded Jesus the Son as the Agnus Dei, qui tollis peccata mundi (the Lamb of God, who takes away the sin of the world)(John 1:29). Indeed, Jesus offered his body and blood up on the Cross for our redemption (John 19:31-37; 1 Corinthians 5:7; Hebrews 10:10). Thus, eating the body of Jesus the Son in the species of Passover matzah bread corresponds to eating the roasted korban Pesach lamb during Passover Seder dinner, while drinking his blood in the species of Passover Seder wine assures safety in our liberation, marking ourselves with his blood from within.

The connection of the flesh of korban Pesach lamb to matzah to be broken into matzo to be consumed, along with his blood (Mark 14:22-24) is reflected in Jesus invitation to eat his flesh as the Living Bread of Life and to drink his blood for eternal life (John 6:51-58). And, the body of Jesus the Son, along with his blood, is the food that endure for eternal life, in contrast to food that perishes and gives no eternal life (John 6:27). This is what makes the Corporis et Sanguinis Christi different from Passover matzo bread and wine, as these do not endure for eternal life. The Corporis et Sanguinis Christi not only redeem us from slavery to sin but also to give us eternal life.

In the first portion of today’s Gospel Reading (Mark 14:12-16), it was obvious that Jesus had prearranged Passover Seder dinner. The house that he prearranged for the dinner is believed to be the house of Mary, the mother of John Mark, who is believed to have penned the Gospel of Mark. And, the large furnished room is known as Coenaculum Sion – Cenacle of Zion (Jerusalem).

There is a good reason why the Son was sent to us as the incarnated Theos-Logos, and it was to offer himself – his body and blood – as the food and drink not only to for us to be redeemed from slavery to sins but also to be entitled to eternal life, reflecting Passover, through which God the Father redeemed the Israelites from slavery in Egypt.

The First Reading (Exodus 24:3-8) further implicate that the blood of Christ reflects the blood of the covenant between God the Father and the Israelites. It means that we are bound to live the words of Jesus the Son, just as God’s covenant with the Israelites was to keep them to act in accordance with His words (Exodus 24:3). It was Jesus himself to link his blood to the covenant (Mark 14:24), which is about forgiveness of sins (Matthew 26:28). And the blood of Christ is for the everlasting covenant (Hebrews 13:21).  The blood of Christ is the blood of the covenant on forgiveness of sin (Leviticus 17:11; Hebrews 9:22), because it is the blood of the Agnus Dei, qui tollis peccata mundi (the Lamb of God, who takes away the sin of the world)(John 1:29).

In the Second Reading (Hebrews 9:11-15), the blood of Christ is further elaborated. It cleanses our conscience through the Holy Spirit (Hebrews 9:14). Therefore, Christ the Son is the mediator of the new covenant (Hebrew 9:15). It is so because he is the high priests, who offered not animals, as in the old covenant but himself to establish the new covenant – though honoring the necessity of blood for forgiveness, remission from sins, as in the old covenant (Leviticus 17:11).

Therefore, the chalice with the blood of Christ for the new covenant, is the cup of salvation, as sung in the refrain of today’s Responsorial Psalm (116:12-13, 15-16, 17-18). Taking up this cup of salvation also means to return to God and remain faithful to Him as His loyal servants.

Jesus the Son, the Christ, came to us, incarnated in the human flesh of Jesus, as the mediator of this salvific and redemptive new covenant that is everlasting, through his blood, while offering his body as the food that endure for eternal life for freedom from sin.  His body and blood are the Sacrament of the Holy Eucharist, because Jesus the Son established this Sacrament by giving thanks to God (Mark 14:23). Just as the Passover Seder is the memorial dinner of thanksgiving to God for redeeming into freedom, the Eucharist literally means “giving thanks”( eucharistia /eukharistia)(Catechism of the Catholic Church, #1328). Jesus established the Sacrament of the Eucharist, offering his body and blood, as the mediator of the new covenant, in this Passover thanksgiving context.

We are so grateful for our privilege given by Jesus the Son to take the Body of Christ and the Blood of Christ, so that not only we are redeemed into freedom from sin but to remain loyal as his servants, observing his commandments under the new covenant. This is made possible to us only through the eternal Spirit (Hebrews 9:14), the Holy Spirit, which is poured upon bread and wine on the alter, by epiclesis, to transubstantiate into the Corporis et Sanguinis Christi in the Sacrament of the Holy Eucharist.

 

 

Jesus Defends His Teaching of Resurrection by Exposing Sadducee's Fallacious Application of Mosaic Levirate Law and Ignorance of the Pentateuch

The exchange between Jesus and Sadducees in the Gospel Reading for Wednesday of the Ninth Week in Ordinary Time, Cycle I, (Mark 12:18-27) took place during the last days of Jesus’ life before his death in Jerusalem. In those days, Jesus faced increasing challenges by those who wanted him to be killed (Mark 11:18, 27-12:34). In this context, Sadducees questioned Jesus about the validity of his teaching on resurrection in in light of the Mosaic law on levirate marriage, known as Yibbum (Deuteronomy 25:5-6).

According to Mark, the first major task that Jesus did upon his entry into the City of Jerusalem (Mark 11:1-11) to be ready for his passion and glorification by his death, resurrection, and ascension, was to cleanse the Temple (Mark 11:15-19). After this, the chief priests, the scribes, and the elders questioned Jesus’ authority (Mark 11:27-33). Then, Pharisees and Herodians tried to trap Jesus in his own speech by asking whether it is lawful for the Jews to pay census tax to Caesar (Mark 12:13-17). Following this, Sadducees challenged Jesus by asking him a question about the doctrine of the levirate law on marriage in Deuteronomy 25:5-6 and Jesus’ teaching on resurrection (i.e. Luke 14:14; John 5:21; 6:40).

The Sadducees described a situation about seven brothers and the wife of the oldest brother. The oldest brother died without leaving a child. The second brother married her, according to Deuteronomy 25:5 but he also died without having a child with her. The rest of the brothers followed exactly the same suit. And, being left widowed, she also died. And the Sadducees asked Jesus, whose wife would this woman be, when she resurrects, since all of these seven men had married her and died (Mark 12:20-23).

To Jesus, what Sadducees asked Jesus (Mark 12:20-23) is nothing but a fallacy of “argumentum ad absurdum”(argument to absurdity). This erroneous argument was also committed by Pharisees and Herodians in their attempt to trap Jesus (Mark 12:14).

Of course, Jesus saw through Sadducees’ “argumentum ad absurdum” fallacy immediately, just as he did with “false dilemma fallacy” of Pharisees and Herodians.

When Pharisees, who prided themselves as pious Jews, and Herodians, who were pro-Romans, asked Jesus, “Is it lawful to pay the census tax to Caesar or not? Should we pay or should we not pay?” (Mark 12:14), Jesus did not respond as they would have wanted him to, because he knew of their malicious intention to trap him in their “false dilemma fallacy”. So, Jesus asked them to show him a Roman coin, which was used to pay tax to Caesar, and questioned them whose image and inscription were on the coin (Mark 12:16a). And they had no choice but to say, “Caesar’s” (Mark 12:16b). This way, Jesus reframed their fallacious dilemma question and cast it back to them, rather than responding to such a question. This way, Jesus made them imply that the Roman coin belonged to Caesar for his image and inscription on the coin. At the same time, he indicated that the Roman coin should not be used to pay Temple tax, as an offering to God. So, Jesus simply said to them, “Repay to Caesar what belongs to Caesar and to God what belongs to God”(Mark 12:17).

The Pharisees and the Herodians wanted Jesus to answer either to pay tax to Caesar because it is a Roman law or to not to pay because Caesar was not God. Either way, Jesus could have been accused. If Jesus had said that Jews should pay tax to Caesar, the Pharisees would accuse him for violating Exodus 20:3, 23; 34:14; Deuteronomy 5:7; 6:14. If Jesus had said Jews should not pay tax to Caesar, then, the Herodians would report to the Roman authority, accusing Jesus for tax evasion.

Jesus could not be fooled by human fallacy and trapped in a faulty dilemma.

Then, came some Sadducees to challenge Jesus’ teaching of resurrection (i.e. Luke 14:14; John 5:21; 6:40) (Mark 12:18-27).

The Sadducees denied resurrection (Mark 12:18; Acts 23:8), the existence of angels and spirit, although the Pharisees believed all of these (Acts 23:8). And, the Pharisees regarded only the Pentateuch (Torah) as the valid scriptures. It means that they did not regard Nevi'im (prophetic books) and Ketuvim (writings) as their authentic Tanakh (Jewish Bible). They believed that resurrection, angels, and spirit, are not addressed in the Pentateuch, though the angel of the Lord, which is believed by Christians as preincarnated Christ, is mentioned in Genesis 16:7-11, and spirit (the Holy Spirit) is addressed in Genesis 1:2 as the ruah (strong wind) and in Genesis 2:7 as the nishmat chayyim (breath of life) for nephesh (living soul). But, where in the Pentateuch can we find resurrection?

Jesus will show us in his response to the Sadducees’ challenge to his teaching on resurrection.

To challenge Jesus’ teaching on resurrection (i.e. Luke 14:14; John 5:21; 6:40) would make sense in light of the Yibbum, in terms of the Mosaic levirate law on marriage (Deuteronomy 25:5-6 ), the Sadducees set up a hypothetical case of a woman who had married to seven brothers who all died one after another upon marrying to her without a child (Mark 12:19-22). And they asked Jesus whose wife would this woman be, having married to all these seven men, who were brothers, according to Deuteronomy 25:5-6 (Mark 12:23).

So, Jesus’ response to the Sadducees’ fallacious challenge was twofold: marriage is for those who are with living flesh (Mark 12:25a) and his teaching of resurrection is justified with the Pentateuch in Exodus 3:6 (Mark 12:26-27).

Sadducees committed argumentum ad absurdum fallacy by applying the Mosaic law of Yibbum (Deuteronomy 25:5-6), which is applicable only to those who live in flesh, to the matter of after-death, namely, resurrection. This fallacy was committed by the Sadducees because they wanted Jesus to say that his teaching of resurrection would make no sense in light to the Yibbum. This logical error is like trying to invalidate the existence of the Holy Spirit by asking a question, “How can the law of physics make sense in supernatural spiritual phenomena?” Of course, the Holy Spirit is not subject to the law of physics, though air and breath are. Just because the Greek word, “pneuma” can mean “spirit”, “air”, and “breath”, it does not mean that the Holy Spirit (Pneuma Haggion) had to be subject to the same law of physics applied to air or breath, in order to be validated its existence.

Marriage, which the Yibbum law (Deuteronomy 25:5-6) is applied to,  is for those who are living with earthly bodies (Genesis 2:7), based on Genesis 2:24. Jesus indicated that earthly matters, including marriage, cannot be applied to those who are resurrected (Mark 12:25), because the resurrected have what Paul calls as spiritual bodies (1 Corinthian 15:44), like angels (Mark 12:25b). Though we are not to become angels upon resurrection, we will become like angels when we are raised from the dead. It means that we will rise with new bodies, which Paul also calls heavenly bodies, as opposed to earthly bodies (1 Corinthians 15:40), and our resurrected bodies are incorruptible (1 Corinthians 15:42).

Because the Sadducees based their doctrine solely on the Pentateuch, Jesus rebuked them for their ignorance on the resurrection implied in Genesis 3:6. Our God is not for the dead but for the living (Mark 12:27). For God to say to Moses, “I am the God of Abraham, the God of Isaac, and the God of Jacob”(Exodus 3:6), these three patriarchs, though they died with their earthly bodies, must be resurrected for their souls live eternally and will be united with their new spiritual and heavenly bodies.

The eternal “marriage” is not man and woman but rather soul and body. Soul (nephesh, psyche) is the eternal living being. And it lives with and in a suitable body. First, a soul lives with and in an earthly body, which is perishable, as indicated in Genesis 2:7. Upon death of earthly body, the soul is separated. This is understood from Ecclesiastes 12:7, which reminds that our earthly body will return to dust (as it came from dust: Genesis 2:7)(Genesis 3:19), when spirit (ruah) departs from the earthly body and return to its source, God. As there is a parallel between spirit (ruah) and soul (nephesh) in Job 12:10, it is understood that departure of spirit from earthly body means separation of living soul from earthly body. Resurrection means that a soul (nephesh) – spirit (ruah) returns to the earth from God not to find dust (apar), which used to be the earthly body (perishable flesh), but to be in eternal union with new heavenly body (1 Corinthians 15:40), which is incorruptible (1 Corinthians 15:42), because it is a spiritual body (1 Corinthians 15:44). And with this new body of resurrection, which is glorious (1 Corinthians 15:43), we shall be like angels in heaven (Mark 12:25). It is fitting to be this way upon resurrection, because we are bound to heaven, where no earthly matter is allowed to be in. Therefore, the law that governs earthly life and affairs, such as the Mosaic law, has no effect there. This is why Jesus reminded the Sadducees how silly they were to argue earthly matter to heavenly matter in his reply (Mark 12:25).

Jesus also exposed the Sadducees’ ignorance of the Pentateuch for not to believe resurrection by reminding that Exodus 3:6 would make no sense unless believing resurrection – unless they would erroneously say that God is for the dead (Mark 12:26-27). Jesus could have pressed the Sadducees: How can God of the living say, “I am the God of Abraham, the God of Isaac, and the God of Jacob”(Exodus 3:6)(Mark 12:27), in regard to Abraham, Isaac, and Jacob, who were dead – unless there is resurrection?

The spirits-souls of the three patriarchs: Abraham, Isaac, and Jacob, returned to God, after they departed from their earthly bodies, which returned to dust, upon their respective deaths. Though they died in their earthly bodies, they continue to live in their spirits-souls, waiting for the fullness of time to be in eternal unions with their new heavenly, imperishable, spiritual, bodies, at resurrection, becoming like angels in heaven. And their God is forever for those who are blessed with eternal life by God the Father through Jesus (John 6:40, 47, 51,63, 68; 17:2-3).

Nobody but only God knows how Abraham, Isaac, and Jacob have received eternal life, as they were living before Jesus’ incarnation. But, we know for sure from what Jesus said in John 8:58, he existed before Abraham, as the Theos-Logos (John 1:1), before incarnation (John 1:14). As for us, existing after the incarnation of Jesus, we are subject to Jesus’ command to seek his living flesh in the species of the living bread of life, as the food that endures for eternal life, only given by him (John 6:27, 51). Now, the Solemn Feast of  Corporis et Sanguinis Christi draws nearer.  Let us reflect on the significance of our privilege to receive the body and the blood of Christ Jesus in the Sacrament of the Holy Eucharist, instituted at Lord’s Supper on the night before his death, in light of our eternal life in our souls-spirits and resurrection with new heavenly incorruptible spiritual bodies in glory.

To those who are anxious about a prospect of not having blissful matrimony after resurrection, there will be even greater joy in heaven. And the bliss you and your spouse share now on earth is a foretaste of this greater joy in heaven. To those who feel pain in your marriage, no such things after resurrection, for no more marriage in heaven. So, you can look forward to your new post-resurrection life in heaven. But, it is better to work with your spouse to reduce pain in your marriage while you are still alive with your earthly body.

Speaking of painful marriage, it was the pain of Sarah, whose marriage history was filled with tragic pain for having lost all seven men, whom she married, as reflected in the First Reading for Wednesday of the Ninth Week in Ordinary Time, Cycle I,(Tobit 3:1-11a, 16-17a). Sarah lost her meaning to live for being falsely blamed for the deaths of all seven men who married to her (Tobit 3:7-15). So, she prayed to God to take her life (Tobit 3:11-15).

God in heaven heard Sarah’s pain-filled voice. But, He did not answer her prayer in a way of her desire to have her life taken away by Him. Instead, God answered her prayer for her best interest by giving her a new husband, Tobiah, the son of Tobit and by removing the demon, who is responsible for her pain, by sending one of the three archangels, Raphael (Tobit 3:16-17).

Did Tobiah also die, just as these seven men who married to Sarah did? What the significant of this angel that God sent in response to Sarah’s prayer for death?

You need to read the rest of the story from Tobit 3:18 on. Then, you will know that you do not have to wait until resurrection to live a life without pain, for God is merciful and loving.