St. Jerome, the 4th Century Scribe to Have Brought Both Old and New Treasures from Storeroom

On the last day of September, we celebrate the feast of St. Jerome, 4^th century priest and doctor of the Church. He was contemporary to St. Augustine of Hippo, another doctor of the Church.

While both St. Jerome and St. Augustine were distinguished theologians, therefore, given the time of “doctor of the Church”, St. Jerome has been known for his contribution in translating both New Testament and Old Testament into Vulgate Latin (colloquial Latin). It made the Bible more readable to people in the Roman Empire, where Latin was the official language. Before that, only those who were highly educated to know Greek as the Old Testament had the Septuagint (LXX, denoting 70) Greek translation and the New Testament was in Greek. Those who were also educated enough to know Hebrew could read the original Tanakh (the official Jewish cannon in Hebrew).

St. Jerome was certainly with conviction that ignorance of Scripture is ignorance of Christ, as Christ himself is the Word, the Word incarnate (John 1:1, 14) to promote the understanding of the Word of God in the Scriptures by making them readable to Latin-speaking people of the Roman Empire.

The Gospel Reading for St. Jerome’s feast, Matthew 13:47-52, reminds us that the Word of God in Scripture provides the roadmap to the Kingdom of God. It means that ignorance of Scripture may cost us to forfeit the possibility to enter the Kingdom. The parable from this Gospel Reading indicates that those who remained ignorant to the Word in Scripture would be barred from entering the Kingdom as bad fish are thrown out.

Jesus said, “Every scribe who has been instructed in the Kingdom of heaven

is like the head of a household who brings from his storeroom both the new and the old”(Matthew 13:52).

 St. Jerome, for his abilities and insights in both the Old Testament in Hebrew and the New Testament in Greek, could have been considered as Scribe – if he were living in the time of Jesus. Some Scribes even served king to interpret and explain the Word of God in Scripture for him. In case of Jehoshaphat’s judicial reform (2 Chronicles 17-19), scribes played important roles in bringing the refreshed interpretation of the Torah, to ensure justice in the Kingdom of Judah.

 In Nehemiah 8:1-12, we see how Ezra, priest and scribe of the post-exilic period, explained the Torah anew to the Israelites in Jerusalem upon restoration from the Babylonian destruction, evoking Moses explaining to the Israelites upon receiving it from God on Mt. Sinai.

 We need a good “scribes” to ensure that we understand the Word of God in the Bible – both Old Testament (including Apocrypha) and New Testament so that God’s justice prevails among us and therefore we are bound to the Kingdom of God. And, St. Jerome, who is considered to be a great scribe, has made it possible to have more qualified scribes for his work on the Vulgate Latin translation Bible, both Old and New Testaments, reflecting Jesus’ words in Matthew 13:52.

As Ezra was both priest and scribe to lead the Israelites during the post-exilic renewal period on the right path, we have bishops, priests, and scripture scholars, today to serve as scribes. Their pastoral responsibilities are in line with Jesus’ words in Matthew 13:52.

So, this is why Paul was ensuring one of his successors, Timothy, to be competent with Scriptures, as described in the First Reading (2 Timothy 3:14-17).

Since I myself teach Scriptures, I certainly understand that studying the Word of God is not easy, especially doing it alone. We all need a qualified Scripture teacher, scribe, to explain so that we can interpret correctly. Not to mention, teaching of Scripture must be guided by the Holy Spirit (2 Peter 1:20-21), as is God-breathed (2 Timothy 3:16). One who is qualified to teach or serve as a scribe is only an instrument of the Holy Spirit to teach the living Word of God. Yes, the Word in Scripture is alive and active (Hebrews 4:12). Therefore, it is dynamic, not static. And the words in Jesus’ kerygma are full of life and the Holy Spirit (John 6:63). No wonder Peter called them the words of eternal life (John 6:68).

 In fact, Jesus himself is a great scribe, for interpreting his parable for his disciples to ensure their understanding – to let the Word sown in their hearts to sprout and grow into abundant good harvesting (Matthew 13:1-53).

We are truly grateful to St. Jerome for his contribution to make Scripture more readable by translating it in Vulgate Latin.  As a scribe, contemporary to St. Augustine, St. Jerome certainly brought both old treasure in Hebrew and new treasure in Greek from storeroom for us in Vulgate Latin.  And St. Jerome's love and commitment to Scripture is reflected to Dei Verbum, Vatican II Council dogmatic constitution on the Word of God. 

On the feast day of St. Jerome, we shall renew our commitment to the Word of God in Scripture, Old Testament and New Testament, as it is of eternal life, leading us to the Kingdom.

On Angels for the Feast of Les Trois Mousquetaires Celestes: Michael, Gabriel, and Raphael

 In romantic settings, we call our beloved “angel” with affection. It goes like this, “Oh, you are such an angel to me!”, as to say, “You are so cute”, and “You are so sweet”.  Being cute and sweet is synonymously said of being angelic. But I am not sure if real angel is as cute and sweet as one you express your endearment in juxtaposition to an angel. 

Perhaps, there is a bit of confusion of an angel with Cupid in Greek mythology.

In the biblical setting, however, angels are the celestial hosts, serving God. In biblical Greek, the world “angel” means “a messenger”( ἄγγελος/angelos). And its equivalent word in the biblical Hebrew is מֲלְאָךְ /malach, which literally means an ambassador, as well as, a messenger.

As God’s ambassadors, angels are sent from heaven for our benefits. They also assist the Christ and are present with him (e.g. Luke 22:43). In fact, Jesus himself said of these heavenly hosts descending from heaven on him and ascending from him to heaven (Luke 1:51).

Perhaps, angels may not be visible to human eyes. But we may hear their important voices. In some situations, angels can appear to us in our dreams, as it occurred to Joseph (e.g. Matthew 1:20-24; 2:13).

Though not all angels necessarily have names, the seven archangels certainly have their names: Michael, Raphael, Gabriel, Uriel, Saraqael, Raguel, and Remiel, according to the Book of Enoch.

Out of the seven archangels, the Church honors these three archangels on September 29. Though the feast specifies for three archangels: Michael, Gabriel, and Raphael, the readings for this feast day (Daniel 7, 9-10. 13-14, or Revelation 12:7-12; John 1:47-51) rather reflect on the angels in general, except for the optional First Reading (Revelation 12:7-12).

The First Reading (Daniel 7, 9-10. 13-14) describes the presence of angels in the heavenly court of judgement in his prophetic and eschatological vision (cf. 1 Kings 22:19; Revelation 4:1-11). On the other hand, the optional First Reading (Revelation 12:7-12) describes the archangel Michael expelling Lucifer, who is a fallen angel, becoming Satan, from heaven, by his mighty power, to ensure the victory of Christ’s army, composed of his Saints, those who endure tribulations and remain loyal to him.

The Gospel Reading (John 1:47-51) is a scene from Nathaniel’s initial encounter with Jesus, upon Philipp speaking of his meeting with Jesus to him. Nathaniel is understood as Bartholomew, which is patronymie, for Nathaniel is personal name.

Philipp just could not contain his excitement to have met Jesus. So he told Philipp about Jesus (John 1:44-45), as Andrew told his brother, Peter (Simon), about Jesus (John 1:40-41). While Andrew described Jesus as the Messiah to Peter (John 1:41), Philipp told Nathaniel that Jesus is the one whom Moses wrote in the Torah (e.g. Genesis 16:7-13; Deuteronomy 18:15) and whom the prophets spoke of (e.g. Micah 5:1; Malachi 3:20/4:2), and is son of Joseph from Nazareth (John 1:45). But Nathaniel’s first reaction to this was rather skeptical, thinking out of his stereotype on Nazareth, no such a person would hail from this Galilean village (John 1:46a). But, Philipp obviously would not let Nathaniel dismiss, and there is no time to lecture against Nathaniel’s stereotype. So, he told Nathaniel, “come and see” (John 1:46b).

As he was coming to see Jesus, prompted by Philipp, Nathaniel was greeted by Jesus, who said:

Here is true Israelite. There is no duplicity in him (John 1:47).

To this, Nathaniel was amazed at Jesus for knowing him even before meeting with him and was even more astonished to know that Jesus could see him even from distance too far for eyes to see (John 1:48-49). So, Nathaniel came to recognize Jesus as the Son of God, as well as, the King of Israel (John 1:49).

Then, Jesus further entertained Nathaniel’s amazement at him, as to indicate more amazing things would follow upon his encounter with Jesus. So, Jesus said:

Do you believe because I told you that I saw you under the fig tree? You will see greater things than this. Amen, amen, I say to you, you will see the sky opened and the angels of God ascending and descending on the Son of Man (John 1:50-51).

 What Jesus said to Nathaniel about angels ascending and descending between heaven and earth on him (the Son of Man) (John 1:51) recalls what Jacob envisioned in dream at Bethel (Genesis 22:10-22). This suggests that angels ascending and descending between heaven and earth on Christ is an assurance of our protection during our challenging journey to enter the Kingdom of God, as Jacob was assured of God’s protection for him in his vision of angels going up and down between heaven and earth (Genesis 22:12).

The readings (Daniel 7, 9-10. 13-14, or Revelation 12:7-12; John 1:47-51) are to tell us that angels serve God in heaven and on earth. And on earth, angels are sent down to assist Christ on his salvific mission for us.  Protecting us from Satan’s attacks is also angels’ mission. So, we have guardian angels to ensure that we continue to journey on the path that Christ wants us to take. If Satan or his associates, other fallen angels, attack us, we can call for Michal the mighty archangel and angels in his heavenly army for our safety, as Michael and his heavenly army, are for Christ’s mission, as well.

In the Old Testament, Michael, whose name means “being like God, is described as the great prince and the guardian during the tribulations (Daniel 10:13-21; 12:1-13). Gabriel, whose name means “God is my strength”, is described as the trusted interpreter of Daniel’s vision (Daniel 8:15–26, 9:21–27). On the other hand, Raphael, whose name means, “God has healed”, is not mentioned in Tanakh (the Jewish cannon). However, he is described as the trusted companion of Tobiah’s journey and as the healer for Tobit and Sara in the Book of Tobit, which is a Deuterocannonical apocrypha (Tobit 5:4-12:15).

Though angels are pure spiritual being, having no bodies, we tend to personify them. Besides our personification, we also romanticize angels. Perhaps, it is because we have developed our affinity for them. However, angel may not seem to have nothing to do with romance in the biblical setting. If this were the case, then, how come there was no angel, say, in the Song of Songs, which is the most romantic story in the Bible to figuratively reflect God’s affection toward His beloved humans?

Actually, in the Book of Tobit, we see archangel Raphael acting as a facilitator of romance between Tobiah and Sara, leading the couple’s courting to their nuptial union, overcoming all possible obstacles by God’s powerful mercy (Tobit 6:10-8:21). So, perhaps, angels can help us in our romantic courting process leading to marriage, because God wants men and women to be in matrimonial union (Genesis 2:24; Matthew 19:5; Mark 10:8; Ephesians 5:31).

Psychospiritual Cancer: σκάνδαλον/skandalon and its fatal danger - 26th Sunday in Ordinary Time, Cycle B

Last Sunday (25th Sunday in Ordinary Time, Cycle  B), we reflected on how Jesus taught the virtue of humility against selfish ambition. This Sunday (26th Sunday), we see how selfish-ambition, which disables us to be humble, can become σκάνδαλον/skandalon - stumbling factor to fall us to sin, and our need to eliminate σκάνδαλον/skandalon. If we fail to cut out parts of our beings psychospiritually affected by σκάνδαλον/skandalon, our whole being would eventually become σκάνδαλον/skandalon to others. resulting in deadly consequences. 

Consider σκάνδαλον/skandalon as psychospiritual "cancer". As cancer needs to be removed or destroyed before it would grow to metastasize for its fatal effects on us, σκάνδαλον/skandalon needs to be cut off and removed before it would turn our whole being into σκάνδαλον/skandalon to cause other to sin. It is also like "leaven of the hypocrites"(e.g, Mark 8:15).

                                                             *****

The Gospel Reading for the 26^th Sunday in Ordinary Time, Cycle B, Mark 9:38-43, 45, 47-48, has twofold themes: being distracted by another minister due to jealousy (vv. 38-41) and internal stumbling blocks to sin (vv. 42-48).

In the first part, we see John being unhappy to see someone else outside the community of Jesus performing exorcism. John told Jesus that the disciples tried to stop this person from driving demons for not following the way of Jesus’ community. To this, Jesus said:

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

John must have been rather shocked to hear Jesus said this. Perhaps, he thought that Jesus would “appreciate” him reporting about an outsider to his group performing a mighty deed and trying to prevent him.

So, why Jesus responded to John as to discount his concern about an outsider?

Knowing the disciples’ tendency to fall to elitist mentality and jealousy, Jesus intended to give a lesson against their’ propensity for selfish ambition in their discipleship.

Remember the Gospel Reading last Sunday (25^th Sunday) (Mark 9:30-37)? In this, the disciples were arguing on who among them would be the greatest, being preoccupied with their own selfish interests rather than showing their interest in Jesus for foretelling of his death and resurrection for the second time. So, Jesus taught them on humility alluding to servant leadership. Jesus also taught them on their need to care for those who are often considered as insignificant, like children, because humility enables them to see more clearly those who are often belittled and their needs for care. And, as a matter of fact, the Second Reading last Sunday (25^th Sunday)(James 3:16-4:3) teaches against our tendency to pursue selfish ambition and its side effect, jealousy and reminds of a remedy against it: seeking wisdom from God.

John and the rest of the disciples tried to stop this person, who performed mighty deeds, though not being affiliated with Jesus and his community, because of jealousy. They were jealous of this person because when they tried to perform a mighty deeds of healing, they were unable (Mark 9:18).

John’s report on another person, who was not Jesus’ disciple and did not associate himself with him, performing exorcism, and the disciples’ attempt to stop him from performing is a reflection of their jealousy due to their selfish ambition.

Jesus response to John (Mark 9:39-41) does not necessarily say that people do not need to belong to the community of Jesus to perform mighty deeds in his name. It is absolutely important that those who perform are anointed and therefore have authority. There is always a danger for persons who perform such deeds independently, especially those who refuse to associate themselves with Jesus and his community. Such people can be heretical. However, in the Gospel narrative context, especially in connection to the Gospel Reading for last Sunday (25^th Sunday)(Mark 9:30-37), the issue is rather the disciples’ jealousy, which reflect their selfish ambition.

It is up to Jesus to decide what to do with those who perform mighty deeds as Jesus does, if they are not associated with him. Not a concern for his disciples.

The first part of today’s Gospel (Mark 9:38-41) corresponds to the First Reading (Numbers 11:25-29), as it addresses how Moses admonished Joshua’s jealousy toward Eldad and Medad for having been anointed by God’s Spirit and prophesizing even though they had not gone to the tent of meeting.

In fact, Jesus’ response to John (Mark 9:39-41) can be juxtaposed to what Gamaliel said at the Sanhedrin in regard to what to do with the followers of Jesus’ way performing mighty deeds in the early apostolic age:

So now I tell you, have nothing to do with these men, and let them go. For if this endeavor or this activity is of human origin, it will destroy itself. But if it comes from God, you will not be able to destroy them; you may even find yourselves fighting against God  (Acts 5:38-39).

Selfish ambition and its side effect, jealousy, associated with disturbance of peace and foul practice (James 3:16) are what Jesus really does not want his disciples – his followers, us, to harbor within.

In the second part of today’s Gospel Reading (Mark 9:42-48), we see how Jesus addresses the disciples’ disposition for selfish ambition and its consequence, jealousy, and other psychospiritual problems within them to cause them to sin.

First (Mark 9:42), Jesus teaches harshly against a person, who causes another person to sin with a hyperbolic expression, for saying that it is better to have such a problematic person thrown into the sea with a great millstone put around his neck. The point Jesus was making here is that it is better to get rid of what causes to sin.

Then Jesus teaches that it is better to cut off whatever the parts of our being causes us to sin, rather than letting such parts affect our entire being to sin, whether it is hand, foot, or eyes (Mark 9:43-48).

Actually, the biblical Greek word for “causes to sin”(Mark 9:42, 43, 45, 47) is σκανδαλίσῃ /skandalise, which literally means (might) cause to stumble (cf. ἁμαρτάνω /hamartano – to miss the mark, to sin). NRSV edition Bible translates this more literally, saying, “causes to stumble”, while NBRE edition translates as “causes to sin”.

Thus, Jesus teaches against being a stumbling factor both to others and to ourselves.

And, psychospiritually, a major such a factor that causes to stumble is jealousy resulting from selfish ambition.

Jesus was keenly aware of a danger for his disciples to harbor selfish ambition within themselves as it is a seed for jealousy, a leading factor for stumbling to sin.

The Second Reading today (James 5:1-6) describes really worse consequences of letting what causes us to stumble to sin go on. And it teaches that those who live a life in relentlessly pursuing their materialistic selfish ambition – even at the expenses of others – would be put in misery. This misery may be comparable to being thrown into the sea with a great millstone around the neck (Mark 9:42) or thrown into the fire of Gehenna (Mark 9:43,45, 47).

So, Jesus is calling us to get rid of whatever causes us to stumble to sin from within, before it would turn our whole beings to cause others to stumble to sin. Psychospiritually, however insignificant we may think, our selfish ambition, is like a small group of cancer cells. Unless it is removed or destroyed before it would metastasize, cancer would cost our life. Likewise, whatever causes us to stumble to sin must be cut off and removed from us before it would turn our whole being to cause others to stumble to sin. Remember, it was Satan himself who caused Eve to cause her husband, Adam, to stumble to sin against God (Genesis 3:1-7). For this, Even, together with her husband, Adam, were thrown out of Eden (Genesis 3:23-24).

The Father sent Jesus, His only begotten Son, incarnating the Theos-Logos (the Word that is God)(John 1:1, 14), through the Holy Spirit on Mary the Blessed Virgin (Matthew 1:20; Luke 1:35), out of His love for us (John 3:16) to break the cycle of becoming stumbling factors to one another to sin, as what causes us to stumble to sin, is an obstacle to salvation.

So, let God’s wisdom from above (James 3:16) – let God’s precepts (Psalm 19:9a) -  inoculate ourselves against whatever causes us to stumble to sin (Mark 9:42, 43, 45, 47).

Why Did Jesus Call a Despised Man, Matthew the Tax Collector, and a Feared Man, Paul the Persecutor?

 The first batch of Jesus’ direct disciples were fishermen from Galilee: Peter (Simon), Andrew (Peter’s brother), James, and John (James’ brother)(e.g. Matthew 4:18-22). By the time he sent his disciples on mission, giving his authority and instruction, the number of Jesus’ disciples grew up to 12 (Matthew 10:1-42). And Jesus needed at least as many disciples as the twelve because “harvest is plentiful but the workers are few”, responding to the increasing pastoral needs (Matthew 9:37-38).

As the canonical Scriptures describes nothing about each of the twelve disciples’ background, except for the first four: Peter, Andrew, James, and John, all of whom were fishermen, and Matthew, who was a tax collector. Though we cannot pinpoint if Matthew was the twelfth disciples to be recruited by Jesus, based on the Scripture, it is likely that he was brought into the group of the disciples much later, compared to the other ones.

During the time of Jesus, as you can see in the Gospel narratives, tax collectors were despised figures among the Jews. They were also Jews. But, they collected taxes for the Roman Empire and often collect more than they had to – to fatten their personal and family coffers. Because of this, tax collectors were regarded as “traitors” and “unclean” among the Jews during the time of Jesus. And nobody wanted to be friends with them. They were not allowed to enter the Temple and synagogues to worship with other Jews. Though they could have enjoyed steady income, guaranteed by the powerful Roman government, and wealth built on cheating, tax collectors were ostracized, marginalized, and rejected by fellow Jews.

And, Jesus reached out to a tax collector, named, Matthew (Levi), and called him to follow him. And Matthew, without hesitation, just followed Jesus on the spot, and hosted a dinner for him (e.g. Matthew 9:9-13). But, who else were at this dinner in Matthew’s house – besides Jesus and possibly his disciples? Tax collectors and “sinners (Matthew 9:10). In other words, those who were at dinner with Jesus in Matthew house were those who were outcast, rejected, despised, and marginalized.

So there is a burning question: Why did Jesus bring in a despised and “unclean” man, Matthew (Levi) the tax collector to his “herd”?

A subsequent question can be: Didn’t Jesus worry that bringing Matthew could disturb peace among his “heard”, as the rest of the disciples sure hated tax collectors?

Sure, you can imagine how Peter and the rest of the disciples, who had been with Jesus, reacted to Matthew being brought into the community of the disciples. It was not easy and welcoming that they had to accept Matthew, who had been a tax collector. Who knows, Matthew and his tax collector colleague could have harassed some of the disciples in demanding more tax payments than they needed to collect. If this were the case, they could held grudge against Mathew and wanted to beat him.

Fortunately, the Gospel narratives have no remarks on the disciples trying to bully Matthew or asking Jesus to remove him out of the community of the disciples. Though it was not easy for them to have a former tax collector joining on the “team”, it seemed that they were able to accept Matthew as a “new comer” with a “unique background”.

Perhaps, what was more striking about bringing in a person with a very “unique background” to the pack was Jesus in spirit calling Paul (Saul) to join the already established apostolic team (Acts 9:1-30; cf. 1 Corinthians 15:8-11). And, at first, Ananias was called by Jesus in spirit to take care of Paul (Acts 9:10-12), but he did not seem happy about his assignment to care for Paul, as these words of Ananias indicate so:

Lord, I have heard from many sources about this man, what evil things he has done to your holy one in Jerusalem. And here he has authority from the chief priests to imprison all who call upon your name (Acts 9:13-14).

So, you can imagine, perhaps, one of the disciples could have said to Jesus, as he called and brought Matthew in:

Lord, you know and we know enough about this man and his colleagues, as well as, all evil things he has done on us for Caesar. He was given authority by the Romans to make us miserable for taxes for Caesar. Why are you letting him join us?

In response to Ananias’ concern about Paul, Jesus in spirit answered in these words:

Go, for this man is a chosen instrument of mine to carry my name before Gentiles, kings, and Israelites, and I will show him what he will have to suffer for my name (Acts 9:15-16).

So, Ananias did as Jesus in spirit commanded him to do. So Paul was baptized by Ananias and began preaching on Jesus in Damascus, where he was originally to “hunt” followers of Jesus’ way, and eventually came to the apostolic community in Jerusalem (Acts 9:17-25).

So, was Paul welcomed as a new member to the apostolic community in Jerusalem?

No. As a matter of fact, the rest of the apostles were afraid of Paul and did not believe him as an apostle, when he tried to join them in Jerusalem (Acts 9:26). But, Barnabas advocated for Paul to the apostolic community, explaining how he was converted on his way to Damascus and how he changed and began preaching (Acts 9:27). But it is hard to say if the apostolic community fully accepted Paul just because Barnabas assured that it was Jesus the Lord himself to have called this former persecutor in. Nevertheless, Paul, as an apostle, actively preached and even debated for Jesus the Christ in Jerusalem, even risking his life (Acts 9:28-29). So, the apostolic community sent him to Tarsus via Caesarea (Acts 9:30), perhaps for his safety, and later Barnabas looked for him in Tarsus, Paul’s hometown (Acts 11:22-26).

The canonical Scriptures are silent about how Matthew, who was hated and rejected by Jews, and likely so by the disciples, who were Jew, was received, though the challenges in Paul’s acceptance to the apostolic community in Jerusalem is written. Though Paul was feared by the apostolic community for his past persecutory authority, Matthew was not feared but rather despised for collecting taxes for Caesar.

So, an important question is – why Jesus brought a despised man, Matthew, and a feared man, Paul, to his “heard”, to build his Church?

In thinking and reflecting on this question, what comes to my mind is God’s desire to extend and share His covenant even to those who are outcast and despised for salvation (Isaiah 56:1-8). And God makes something new, like making a stream in the desert (Isaiah 43:19). So, God can choose some persons, who used to be hated, despised, and even considered as evil, to advance in His mission, which was initiated by Jesus the Son. God sure makes good out of evil for His mission. That is why conversion is essential.

Even though Matthew was seen as someone to be hated for what he used to do, even though Paul was seen as evil for what he used to do, by society, Jesus certainly saw these individuals worthy to follow and serve him. He must have been confident about their conversions, too.

It was not that Jesus called Matthew by chance. He know what was going through in depth of his heart, seeing the possibility of his conversion to turn his heart from tax collection to serving him for his Kingdom, as he knew Paul’s great zeal for God could be directed to the right way to build up his Church.

And, the disciples came to understand this by not complaining to Jesus about Matthew, and the apostles came to terms with this for being able to work with Paul to build the Church.

So, why did Jesus called a man, who was hated and rejected, Matthew the tax collector, and a man, who was feared, Paul the persecutor?

Being God, Jesus wanted to make something new (Isaiah 43:19) out of these men through conversions by extending his covenant to those who were rejected, making His house, the Church, a welcoming place, to those who turn away from evil and ungodly way in order to be with God (Isaiah 56:1-8). And Jesus called Matthew and Paul in, so that we can better understand the spirit of his teaching on extend our love beyond those whom we think “lovable” to the “unlovable” (i.e. Matthew 5:43-48).

So, what about us? What about you?

Do you think that you are not worthy to be in the Church because you feel you are rejected by others – even by some “faithful” churchy people? Is it because of your sinfulness?

If this is the case with you, think of Matthew and Paul. And remember that neither of these with respectively sinful backgrounds were necessarily welcomed by the community, because of their past. But, they were able to work together.

The bottom line, based on the cases of Matthew and Paul, is that they were called by Jesus directly and personally.

If Jesus has called you to follow, who in the world can reject you?  If Jesus has welcomed you already, then who can reject you (cf. Romans 15:7)?

And, the Catechism of the Catholic Church states:

At all times and in every race, anyone who fears God and does what is right has been acceptable to him. He has, however, willed to make men holy and save them, not as individuals without any bond or link between them, but rather to make them into a people who might acknowledge him and serve him in holiness. He therefore chose the Israelite race to be his own people and established a covenant with it. He gradually instructed this people. . . . All these things, however, happened as a preparation for and figure of that new and perfect covenant which was to be ratified in Christ . . . the New Covenant in his blood; he called together a race made up of Jews and Gentiles which would be one, not according to the flesh, but in the Spirit (781).

Nobody is unblemished. We all are imperfect with our own unique struggles with sins. Jesus does not wait until we all become perfect to call us in. He calls us as he wills on us, because he sees what is in us – our hearts’ deep desire for him and the gifts endowed by God through the Holy Spirit, therefore, our great potential, in the way that nobody else can recognize. And Matthew and Paul are just two great examples that Jesus demonstrated his desire to make holy unholy man.

Jesus continues to call people like Matthew and Paul even today, as the harvest plentiful but the workers are few (Matthew 9:37).

St. Matthew: From Despised and Astraddle Tax Collector to Apostle and Evangelist, upon Accepting Jesus’ Call

 The Gospel Reading for the Feast of St. Matthew, Apostle and Evangelist (Matthew 9:9-13) has two parts: v.9 (Jesus’ call of Matthew) and vv.10-13 (Jesus at Matthew’s house with other tax collectors and sinners, interfered by the Pharisees).

First, let us see how Jesus’ call to Matthew came. To do so and to reflect on how we can become disciples of Jesus, think of a situation to quit your job for a leap of faith.

When we quit a job, we tend a letter or note of resignation to an employer. We cannot just walk out of your job to resign.

But, that is what Matthew did. He just walked out of his tax-collection station and quitted his tax-collector job. And he did not tell his boss. In the middle of his shift, Matthew just walked out of his job. It was simply because Jesus just passed by and called Matthew to follow him (Matthew 9:9) – as fisherman brothers, Peter and Andrew, did, just leaving their fishing nets and another fisherman brothers, James and John did, leaving their fishing boat and their father, Zebedee (Matthew 4:18-22).

Though Peter, Andrew, James, and John also gave up their career to follow Jesus, without asking Jesus to tell them more about what it would mean or entail to follow him, their employment situation was different from Matthew. Jesus simply said to Peter and Andrew that he would make them fishers of men (Matthew 4:19). But, it is questionable that they understood what Jesus meant by “fishers of men”. Nevertheless, they followed Jesus.

For Peter, Andrew, James, and John, fishing was their family business. It was not that they fish for a big business under a contract. So, their income was rather meager and unstable, as it was often influenced by mother nature – even though they all were experienced and skilled fishermen. And, it was literally a stinky job to fish. On the other hand, Matthew, as a tax collector for the Roman government, enjoyed a steady income. It was almost guaranteed to have a steady pay, as long as the Romans ruled the Jews in Judea and Galilee. And, like Zacchaeus (Luke 19:1-9), many tax collectors collected more than what the Rome demands in order to pocked extra money. Though Jews hated that some Jews worked for Caesar to collect Roman taxes out of them, it was nevertheless a lucrative job, especially if you know how to cheat when collecting.  

To understand why tax collectors were hated by the Jews – though they were also fellow Jews, it is important to know a bit of history.

During that time, the Jewish people did not have a national sovereignty. As a matter of fact, during the reign of king Zedekiah, the Jews lost their national sovereignty when the Babylonians seized and destroyed Jerusalem and the Temple (586-587BC). After 70 years of the Babylonian exile, they were allowed to return to Jerusalem and rebuild their nation, thanks to king Cyrus the Great of Persia, who concurred Babylonia in 539BC. However, it was not independence, as they remained subject to the Persian rule. What king Cyrus allowed the post-exilic Jews was religious freedom to worship Yahweh and some self-governing power among the Jews.  So, instead of king, the Jews under the Syrian rule had a governor. But, it was not like having their own king to rule. The Book of Esther reminds how the Jews could have been wiped out with a political conspiracy, if being under a foreign rule – not having their own ruler.

The Jews had to pay taxes for their foreign imperial ruler throughout the post-exilic period. So this continued even after the Persian rule, the Greek rule, to be carried into the time of the Roman rule – except for a brief period of Jewish independence as a result of the Maccabees revolt (167BC). But, this did not last long as this Jewish state of the Hasmonean dynasty was conquered by the Roman Empire and became a Roman vassal state in 63BC and abolished in 37BC. Thus, by the time of Jesus, the Jews were living under the Roman rule, and Herod was a king without full sovereignty as he was more like a puppet king controlled by Rome. Thus, the Jews were subject to the Roman law and Roman taxation.

The fact that Matthew simply abandoned his tax-collector job and followed Jesus immediately upon being called suggests that Matthew had been struggling with the forces of his conscience for being a tax collector. Though he sure could have enjoyed to have a steady income, guaranteed by the powerful Roman Empire, deep within as a Jew, it must have been morally difficult to serve the “conquistador Caesar” at the expenses of his fellow Jews. But, Matthew did not have the courage to just quit such a morally challenging job on his own. He just needed an external push. And it was a call from Jesus to follow.

Unlike when Peter, Andrew, James, and John were called by Jesus to follow, Jesus has been already well-known by the time he called Matthew. So, it is likely that Matthew was very well aware of the great teaching of Jesus. By that time, Jesus had already delivered the Sermon on the Mount (Matthew 5:1-7:28) and healed many (e.g. Matthew 8:16-17). In fact, just before he passed by Matthew’s tax collection station, Jesus healed a paralytic man (Matthew 9:1-8).

So, even though he did not have the courage to quit the morally problematic tax collector job on his own conscience, Matthew was able to leave the job without hesitation when Jesus suddenly came and called him to follow.

Rather than serving Caesar, even it meant to have a job security for himself, Matthew must have wanted to do something for his people, the Jews. And he just latched on the call from Jesus, knowing what he had taught and done for healing many.

Then, the Gospel text describes the situation during dinner at Matthew’s house.

Jesus was with a company of a bunch of tax collectors and “sinners” at dinner, hosted by Matthew. Then, the Pharisees saw this and complained about Jesus dining with spiritually filthy people – tax collectors and “sinners”. Hearing this, Jesus said, citing from Hosea 6:6:

God and learn the meaning of the words, “I desire mercy, not sacrifice”. I did not come to call the righteous but sinners (Matthew 9:13).

“I desire mercy(chesed), not sacrifice”…these words from Hosea 6:6 were originally given to Ephraim (the lineage of Joseph) and Judah (the royal lineage of David) in response to their failures to honor the covenant (Hosea 6:4-7). It was because God was tired of meaningless sacrifice offerings from the faithless Ephraim and Judah (e.g. 1 Samuel 15:22-23; Isaiah 1:11-20; Jeremiah 7:21-22).

Though it is translated as “mercy”, the original Hebrew word, “chesed”, in this context, refers to loyalty and righteousness. By citing this, Jesus was implicating to the Pharisees that these hypocrites who obsessively pressed on moral purity need to learn that God is more pleased to see them helping sinners turn to God with mercy, rather than keeping themselves from them for the sake of “moral purity”. Jesus was very critical of the Pharisees’ superficial “moral purity”(i.e. Mark 7:1-23), and calling them hypocrites for their such religious practice (Mark 7:6).

Jesus came to help sinners repent and reconcile – turning their hearts away from sins and to God. In fact, Jesus was sent to us for this conversion, which is necessary for salvation.

Jesus’ call to follow changed his life, from being an indecisive sinful man in inner moral struggle to an influential disciple of Christ and evangelizer to have written his Gospel on his master, Jesus, and his teaching. And as his disciple and as an evangelizer, by writing his Gospel, Matthew seemed to have wanted to reach out primarily to the Hellenized Jews, as their faith tended to be shaky. Matthew must have wanted them to solidify their faith in God, being away from Greek pagan pantheistic culture.

As you read through Matthew’s Gospel, it is evident that Matthew really intended his Gospel to aid the conversion of hearts for those who wish to follow Jesus as the Messiah (Christ), as prophesized in the Old Testament, and the King of kings. He really desired the readers of his Gospel not to forfeit their chances for the Kingdom by failing to turn back to God through Jesus’ teaching. Jesus’ most extensive sermon, known as the Sermon on the Mount (Matthew 5:1-7:29), was only recorded in Matthew’s Gospel. And Matthew shows how Jesus explained the Torah with authority to help people live an authentic life of faith.

Upon being called by Jesus, giving up his job security and lucrative income as a tax collector for Caesar, Matthew began to live an authentic life of faith – a Christocentric life for the Kingdom. And his Gospel was to help its readers to be saved into the Kingdom by living an authentic life of faith – a Christocentric life. And such a life of faith – a Christocentric life, bound for the Kingdom is also reflected by Paul in the First Reading (Ephesians 4:1-7, 11-13). In this, Paul describes that what Matthew describes as a life of faith bound for the Kingdom is also to build up the Body of Christ, namely the Church on earth (Ephesians 4:12) until we attain unity in the faith and in the knowledge of Jesus (Ephesians 4:13).

With Jesus’ call to follow him, Matthew was able to overcome his astraddle state of mind between lucrative tax collector job and the Kingdom to which Jesus invites. He wrote his Gospel of Jesus and his teaching so that its readers can find Jesus’ calling to follow him to his Kingdom, living an authentic life of faith – Christocentric life – build up the Church, the Body of Christ.

Jesus' Teaching on Twofold Humility and the Second Foretelling of His Suffering, Death, and Resurrection - 25th Sunday in Ordinary Time, Cycle B

In today’s (25^th Sunday in Ordinary Time, Cycle B) Gospel Reading (Mark 9:30-37), we read Jesus’ second foretelling of his death and resurrection. We read his first foretelling of this in the Gospel Reading of last Sunday (24^th Sunday)(Mark 8:27-35).

In the Gospel Reading last Sunday (Mark 8:27-35), Jesus spoke of his death and resurrection for the very first time to his disciples in private (Mark 8:31), upon Peter’s correct identification of Jesus as the Christ (Mark 8:29b). But it was Peter who protested to the prospect of Jesus’ death (Mark 8:32), being unable to accept that Jesus is the kind of Christ, who had to die. So, Jesus rebuked Peter not to be a stumbling block to his mission as the Christ, which was to culminate in his death and resurrection, for thinking as humans, not as God does (Mark 8:33). Then, Jesus summoned the crowd with his disciples and taught them what it takes to follow him as his disciples: denying self and taking up a cross (Mark 8:34). By self-denial and taking up a cross, which may take one’s life for the sake of the Christ and his Gospel, one can find life, rather than losing it (Mark 8:35).

Jesus foretold his great suffering and death and resurrection. Then, he spoke of a twofold condition for the discipleship: self-denial and holding up a cross, indicating the martyrdom for salvation. And this is a double theme of the Gospel Reading from last Sunday (Mark 8:27-35).

After this, Jesus took Peter, James, and John, to the high mountain, apart by themselves, and let them witness his Transfiguration and conversation with Elijah and Moses (Mark 9:2-8). Perhaps, it was to let these three know more about who he really is as the Christ, who was not only to die but to rise, as his Transfiguration points to his glory in Resurrection. But these three did not seem to understand, as they were just terrified (Mark 9:6). And Jesus warned them not to tell anyone about what they saw on the mountain until his Resurrection (Mark 9:9). Though these three disciples kept the matter to themselves, they were questioning what Jesus meant by “rising from the dead” among themselves (Mark 9:10). But, they asked Jesus why the scribes tell that Elijah must come first (Mark 9:11), perhaps, referring to Malachi 3:23. And Jesus replied:

Elijah will indeed come first and restore all things, yet how is it written regarding the Son of Man that he must suffer greatly and be treated with contempt? But I tell you that Elijah has come and they did to him whatever they pleased, as it is written of him (Mark 9:12-13).

The above words of Jesus to Peter, James, and John, are very important to understand Jesus’ foretelling of his suffering, death, and resurrection, which is a common theme for both the 24^th Sunday’s Gospel Reading (Mark 8:30-37) and the 25^th Sunday’s Gospel Reading (Mark 9:27-35).

In Malachi 3:23-24, it was prophesized that God will send Elijah before the day of the Lord, the great and terrible day, characterized with destructions. In regard to this, Jesus referred himself as the object of the judgement and destruction, as the suffering Christ (Isaiah 53:3-10). As Jesus reminded Peter, James, and John, Elijah had already sent. So, Jesus, as the Christ, was subject to the terrible judgement, in our place, so that we may be saved but he had to go through destruction, as prophesized by Malachi. And, this is important to relate to Jesus’ suffering, death, and resurrection, as the Christ (Mark 8:31; 9:31).

In the setting of the Gospel Reading for this Sunday (25^th Sunday) (Mark 9:30-37), Jesus took his disciples away from the public and taught in private, after healing a boy with an evil spirit (Mark 9:14-29). During this private teaching to the disciples, Jesus, once again, foretold of his death and resurrection in these words:

The Son of Man is to be handed over to men and they will kill him, and three days after his death he will rise (Mark 9:31).

But, they did not understand what Jesus meant by these words about him and were afraid to ask him what he meant (Mark 9:32). And they moved to Capernaum. While on the way, the disciples were arguing who was the greatest among them (Mark 9:34b). So, Jesus asked them what they were arguing, but they remained silent (Mark 9:33-34a). Of course, Jesus knew what the disciples were talking about, and he preached them on the importance of humility against their selfish ambition (Mark 9:35-37) with these words:

If anyone wishes to be first, he shall be the last of all and the servant of all (Mark 9:35).

And holding a child (Mark 9:36), Jesus said:

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

Now we have some insight in regard to why the disciples failed to understand what Jesus meant by foretelling his suffering, death, and resurrection (Mark 8:31; 9:31). For Peter, James, and John, Jesus even explained more in regard to Malachi 3:23-24 (Mark 9:12-13). They were unable to understand Jesus as the suffering Christ to die but to resurrect, because they were plagued with selfish ambitions. And this psychospiritual pathology manifested when they were arguing who among them was greatest. So, Jesus had to confront this problem as it is a stumbling block to the discipleship.

So, Jesus reminded that their pathology of selfish ambition to be the greatest must be replaced with humility, which manifests servantship (Mark 9:35) and care for a person, who can be regarded as insignificant, like a little child (Mark 37). The servantship aspect of humility (Mark 9:35) is later demonstrated by Jesus at the Last Supper, as he washed the disciples’ feet (John 13:1-20), and the care for those who are often regarded as minor or insignificant is also taught by James for his teaching against partiality or favoritism for the rich (James 2:1-9).

The Gospel text for the 25^th Sunday (Mark 9:30-37) is twofold: Jesus foretelling his death and resurrection again (vv. 30-32) and Jesus teaching the virtue of humility to the disciples who argued who among them was the greatest (vv.33-37). The first part on Jesus’ suffering, death and resurrection (Mark 9:30-32) corresponds to the First Reading (Wisdom 2:12, 17-20), and the second part (Mark 9:33-37) on the virtue of humility is echoed by the Second Reading (James 3:16-4:3).

Now we have a better Christological insight on Jesus.

He is the kind of Christ to go through great suffering, death. But, he rises from the dead and ascends back to heaven. As he goes through his suffering and death, he really took the place of the least of all humans, subjecting himself to take up the judgement against them – though he has no sin at all. Therefore, we see how his humility is involved in his soteriological suffering and death for us. And this important theme from the 25^th Sunday’s Gospel Reading, augmented with the First Reading and the Second Reading, is also reflected in Paul’s Christological description in Philippians 2:6-11.

Venerating and Exalting the Holy Cross on Which Jesus is Lifted Up

Not all crosses are the same. No, I am not referring to the fact that there are different shapes and types of crosses.  What I am talking here is that not all crosses we see in different churches of various Christian denominations are the Holy Cross. The Holy Cross is the Crucifix, the Cross on which Jesus is crucified and lifted up. Bare empty cross in some churches are not Holy Cross as these are just crosses. They are merely symbolic objects.

And the Holy Cross is the True Cross, as well as, the Victorious Cross, to be venerated and exalted, as we kneel before it and confessing that Jesus is the Christ the Lord, because on this Cross, Jesus is lifted up, before being lifted up from the tomb, and being lifted up from the earth into heaven, leading us into the Kingdom.

It has been believed that St. Helena, the mother of Emperor Constantine, who legalized Christianity throughout the Roman Empire with the Edict of Milan in 313, found the Cross, on which Jesus was crucified in Jerusalem. The discovery was September 14, 326. This prompted to venerate the Holy Cross liturgically.

So, why the Church has been making such a big deal about the Cross, on which Jesus was crucified? Some may ask if venerating the Cross in exaltation would violate the mitzvah of prohibition of idolatry (Exodus 20:4-5) as the Cross is, after all, an object. If you also have asked this question and wondered about venerating and exalting the Cross, then, I invite you to read and reflectively ponder upon the Scripture texts for the Feast of the Exaltation of the Holy Cross on September 14 (Numbers 21:4b-9; Psalm 78:1bc-2, 34-35, 36-37, 38; Philippians 2:6-11; John 3:13-17). Then, you realize that we cannot truly worship, venerate, and exalt our Lord Jesus Christ without his Cross. And, venerating and exalting a cross without Jesus on it is more like idolatry.

In putting the First Reading (Numbers 21:4b-9) and the Gospel Reading (John 3:13-17) side by side, you see that Jesus made a typological juxtaposition between Moses’ pole with a bronze seraph that saved sinful Israelites upon repentance in the desert (Numbers 21:8-9) and the Cross on which Christ is lifted up to save us for eternal life (John 3:14-15), as he was speaking to on his need to be born again – to be born of water and the Holy Spirit – to enter the Kingdom from which Jesus was sent to save those who come into the light and live by the truth through him (John 3:1-20). And, how Jesus saves us into eternal life? He saves us, giving eternal life, by being lifted high up on the Cross (Crucifixion), as we believe in him (John 3:14) – so that he is also lifted up from his tomb (Resurrection) and lifted up from earth to heaven (Ascension).

Though repentant Israelites were saved from the venom of snakes as they looked up Moses’ pole with a bronze seraph, they were not saved into eternal life. In contrast, however, Jesus promised that everyone who believes in him is saved as he is lifted up – first on the Cross, then from his death, and from the earth into heaven.  Thus, the Cross on which Jesus is lifted up is the powerful symbol of this promise of salvation for us by him. And for this reason, the Father in heaven sent him out of His love (John 3:16-17).

This soteriological truth about Jesus being lifted up on the Holy Cross (John 3:14-15), in comparison to the seraph put on Moses’ pole (Numbers 21:8-9), is juxtaposed to another truth that the Living Bread of Life (John 6:51), which is the living flesh (sarx) of Jesus and therefore gives eternal life (John 6:53-54), making us in full communion with him (John 6:56), but manna in the desert did not give eternal life (John 6:49).

So, as repentant Israelites in the desert looked up Moses’ pole with a seraph and were saved, we also look up the Holy Cross, on which Jesus is lifted, not just to be saved temporarily but into eternal life. But, we must truly believe in Jesus as the Christ the Lord.

The Second Reading (Philippians 2:6-11) corresponds to the Gospel Reading (John 3:13-17).

Jesus being lifted up on the Holy Cross to give those who believe in him eternal life, because he took the very nature of servant an the likeness of humans, humbled himself for his obedient to the one who sent him to the point of his death on the Cross, though he is of the divine nature (Philippians 2:6-8). For this, God the Father who sent him exalted him to the highest place, giving him the name above all names – so that all in heaven and on earth bow down to him at his name and that every tongue confess that Jesus Chris is Lord (Philippians 2:9-11).

Jesus being lifted high on the Cross is what makes it worthy to exalt his Holy Cross, on which Jesus is crucified. And Jesus being lifted up on the Holy Cross points to heaven, where he was lifted up (Ascension), upon being lifted up on his Holy Cross (Crucifixion) and being lifted up from his tomb (Resurrection).

First, God the Father exalted Jesus for his humility and obedience (Philippians 2:9). And we venerate and exalt the Cross on which Jesus is crucified, as the Holy and Victorious True Cross as Jesus has reminded us that this is the symbolic reminder that he was sent by the Father to save us into eternal life, because of God’s love.

The Cross on which Jesus is crucified symbolizes his humility and obedience to the Father (Philippians 2:9). And to us, this is the powerful symbolic reminder of his victory over death (1 Corinthians 15:54-58), fulfilling Isaiah 25:8.

So, we are on our knees in front of Jesus being lifted up on his Holy Victorious True Cross, confidently and resolvedly confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11).

And, “Do not forget the works of the Lord and keep his commandments!” (Psalm 78:7) – the works of Jesus that led him to be lifted up on the Holy Cross for our eternal life in the Kingdom.

St. John Chrysostom, the Golden-Mouthed” Bishop and Doctor of the Church, to Build Up the Church, to Fight for Her Purity and Unity.

September 13 is the Memorial Feast of St. John Chrysostom. He was a monk, known for his extreme ascetic life style and stoicism, but was installed as the bishop of Antioch in 381 and later as the bishop of Constantinople in 391. Like St. Augustine of Hippo, St. John Chrysostom was highly trained in rhetoric and, therefore, known for his excellent preaching.  Through his powerful preaching, John fiercely fought against paganism, heresies, and against both clerical and political corruptions. He was, indeed, a champion to defend the Church for her unity and purity as he tirelessly fought for justice and mercy, especially for the poor and disadvantaged. He is venerated as one of the Doctors of the Church for his excellence in theological acumen and teaching. While he was attacking with his sharp rhetoric of psogos against those who live for materialistic wealth but remain indifferent to the needs of the poor, St. John Chrysostom was active in his charity works of mercy. He has built care facilities for the poor and the sick.

Nothing could restrain the extraordinary enthusiasm of St. John Chrysostom for Christ and his Church and his Word. Because of this, he had made many enemies, especially among those who lived in a rubbish life style and those who were in greed for money and political hegemony, even though he was attacked and even put on exile.

During the time of St. John Chrysostom, there were divisions and schisms. And as bishop, he worked tirelessly to overcome the fragmentation within the Church. His fight against heretics and paganism was part of this effort. In fact, his preaching has been believed to have prompted the destruction of the temple of Artemis (Diana) in Ephesus.

However, because of his zeal in teaching for the purity of the Church, St. John Chrysostom has been also criticized as “anti-Semitic” for his eight homilies in Antioch as “Adversus Judaeos”(against Jews). Actually, this has been disputed as scholars see that his original homilies were inaccurately interpreted and edited, resulting from St. John Chrysostom’s original intention for speaking in regard to his concerns on Christians’ “Judaization”.  During his tenure as bishop, Antioch was booming with Judaism, and many Christians there were joining in Jewish rituals and feasts in synagogues. And, as bishop, he cautioned these Christians not to be “Judaized”. Trying to keep his flock as their pastor (bishop) from being “Judaized” is not anti-Semitism.

Judaism has been very important to Christianity, and as Doctor of the Church, St. John Chrysostom well understood this. We read and study the Tanakh (Jewish Bible) as the Old Testament. We see many quotations from the Old Testament. Jesus himself often quoted from the Tanakh.  So did St. Paul. However, the climate during the time of St. John Chrysostom was different from today.

We enjoy ecumenical and inter-religious dialogues and exchanges today, especially as St. John Paul II initiated annual inter-religious convocation in Assisi in 1986. In Chicago, Cardinal Joseph Bernadine initiated the Catholic-Jewish dialogue. And his successor, Cardinal Francis George continued to support this important inter-religious dialogue.

Thanks to this climate today, I felt comfortable posting my September 10 article, “Ephphatha”and “Shanah Tovah Umetukah" - Openness and Rosh Hashanah Renewal with Divine Sweetness”, my reflection on Jewish High Holidays of Rosh Hashanah with some Christian insights.

In honoring St. John Chrysostom, Doctor of the Church, these are the Scripture texts:

Ephesians 4:1-7, 11-13; Psalm 40:2 and 4, 7-8a, 8b-9, 10, 11; Mark 4:1-10, 13-20

The Gospel Reading (Mark 4:1-10, 13-20) is to honor the life of St. John Chrysostom for his excellence in preaching that incorporate the Word given by Jesus. The Gospel text is Jesus’ parable of the Sower and the Seeds.

When a sower scattered seeds, some fell along the path, some on rocky places, some among thorns, and others on the fertile ground. The sower is Christ, and the seeds are his Word in his kerygma teaching. Various places where the seeds scattered reflect us with various maturity levels of faith.

The kind of people represented with the path are those who have no faith or those whose ears, eyes, and hearts are closed and, therefore, unable to take Christ’s Word in. So, as the birds snatched away the seeds fell on the path, not giving a chance to sprout, Satan take away the Word from these people.

Those who are paralleled to the rocky places, on which the seeds sprout quickly but the sprouts wither fast, because they may get easily excited about the Word but they easily lose their interest in it or distracted. So, their “attention deficit” did not let the Word take its root in them to grow even facing challenging situations.

People compared to the place of thorns do not have strong hearts and minds but plagued with anxieties, as they are easily lured by temptations for worldly wealth and carnal desires, often leading to idolatries. They were like the Israelites, who grew tired of waiting for Moses to return from the mountain top of Mt. Sinai, and fell to make idols of golden cow (Exodus 32:1-35). When we do not know when a person we wait for would actually come, don’t we all have the tendency to grow anxious and act inappropriately?

Finally, those who are worthy to be compared to the fertile ground, listen to and accept the Word and let it grow in them, to abundant fruitful. This growth is facilitated by the work of our faith (James 2:14-18; cf. John 14:12). And we can be so fruitful because we are attached to Christ as one (John 15:1-17).

To be fruitful with the Word, we must strive for the one who sows the Word. And the importance of this oneness is reflected in the First Reading from the Letter of St. Paul to the Ephesians.

The First Reading (Ephesians 4:1-7, 11-13) reflects how St. John Chrysostom, as bishop to build up the Church, preached on important Christian virtues of humility, gentleness, patience, and bearing with one another in love, for the unity of the Holy Spirit through the bond of peace (Ephesians 4:2-3), as this unity of the Holy Spirit is about one body of Christ (Ephesians 4:4; cf. 1 Corinthians 12:12-27), as Paul preached so to the Ephesians. This reflects our one hope in one Lord, one  faith, one baptism, one God and Father of all, as God’s grace is given to each of us, thanks to Christ, who is appointed by the Father (Ephesians 4:5-7). And, this is, after all, to build one body of Christ up toward our unity in the faith and knowledge of the Son of God, the Christ, as we attain the whole measure of the fullness of Christ with mature faith (Ephesians 4:11-13).

Basically, the First Reading (Ephesians 4:1-7, 11-13) text in honoring St. John Chrysostom points to building up the Church in light of Jesus’ expressed desire for oneness, addressed in John 17:20-23. And I believe that St. John Chrysostom, all of his homilies and works for humility, gentleness, patience, and bearing with one another in love, were to build the Church toward the full communion with Christ (John 17:20-23), who is one with the Father (John 10:30. 38). And, as reflected in Jesus’ parable of the sower and the seeds from the Gospel Reading (Mark 4:1-10, 13-20), St. John Chrysostom sowed the Word on Christians whom he was called to shepherd as their bishop. And, he certainly wanted all of them to receive the Word as the rich soil receives the seeds and to let the Word grow in them and further through their works of faith for abundant fruitfulness. Therefore, he was, indeed, a servant per excellence to do the will of the Lord, as reflected in the Responsorial Psalm (40:2 and 4, 7-8a, 8b-9, 10, 11).

The Greek name, “Chrysostom”, which means “golden-mouthed”, reflects distinct excellence in his preaching. And, his preaching with the Word, on behalf of Christ, as “in persona Christi”, out of his “golden mouth” was to build up the Church of purity and unity.

St. John Chrysostom, pray for us and inspire us to strive in evangelization for the purity and unity. Amen.