First-Called Fisher of Men: St. Andrew the Apostle - Catch People for the Salvation of Their Souls

The last day of November is the memorial feast of St. Andrew the Apostle. He is the blood brother of St. Peter (Simon), to whom Jesus gave the keys (Matthew 16:19) and called to shepherd his sheep (John 21:15-17), thus, made into the first Pope. Together with his brother, Peter, and fellow fishermen, James and John, Andrew is one of the very first batch of Jesus’ disciples, made into the Apostles upon Jesus’ Ascension and the outpouring of the Holy Spirit on Pentecost.

The Gospel Reading for the feast of St. Andrew (Matthew 4:18-22) tells that Andrew, together with his brother, Peter, was recruited by Jesus by the Sea of Galilee to be trained to become fishers of men. And the First Reading (Romans 10:9-18) reminds of us the significance of the pastoral works of fishers of men, according to another Apostle, St. Paul.

Though nothing written specifically of St. Andrew’s apostolic work in the Acts of the Apostles and other canonical scriptural books, it is believed that Andrew went all the way to Russia through Greece and Ukraine. Though some Orthodox Christians believe that the Church in Constantinople was founded by St. Andrew, there is no supporting evidence of this claim. Nevertheless, it is possible that St. Andrew sowed seeds for churches not in Constantinople but in many other places where various Orthodox churches are today.

In the First Reading (Romans 10:9-18), we read Paul citing from Isaiah 52:7, “How beautiful are the feet of those who bring the good news” (Romans 10:15). And we see St. Andrew in this as he is believed to have brought the good news of Christ, passing on the Apostolic faith in Christ to people where Orthodox churches are, while his brother, St. Peter did through the Palestine-Syria area, and St. Paul did in the Greco-Roman world. And, both Peter and Paul shed blood to lay the foundation for the Church in Rome. In fact, Andrew also shed his blood, crucified to an x-shaped cross. For this, what is known as St. Andrew’s Cross, especially among the Orthodox, is x-shaped.

According to John’s Gospel, Andrew and John were disciples of John the Baptist (John 1:35-42). When Jesus was walking by, a day after his baptism, John the Baptist proclaimed Jesus as the Lamb of God for the second time, saying, “Behold, the Lamb of God” (John 1:36), and Andrew and John, who were with John the Baptist as his disciples, began to follow Jesus (John 2:25-39). And to his brother, Simon, who was later called Peter, Andrew said, “We have found the Messiah” (John 2:41), and brought him to Jesus (John 2:42).  John’s Gospel tells that Andrew introduced his brother, Peter, to Christ (Messiah), who called him Cephas, which means Peter (John 1:42). So, we can imagine, Andrew introducing people to Christ in his teachings throughout his apostolic mission all the way to Russia, with the same excitement that he shared with his brother, Peter, in saying, “We have found the Messiah!” to catch more and more people for the salvation of their souls, as a fisher of men for Christ.

St. Andrew the Apostle was one of the first-called by Jesus to follow and made into a fisher of men, together with his brother, St. Peter. He learned from Jesus and "caught" many men and women to the Christ's net of salvation", using a bait of the Word, with his enthusiasm of discovering the Messiah, saying, "“We have found the Messiah!”, as a fisher of men. 

By virtue of the Sacrament of Baptism, we are called by Jesus to follow him and to be made as fishers of people (i.e. Matthew 4:19) in all nations (i.e. Matthew 28:19) so that the faithful from all the ends of the earth will see the power of God (Psalm 22:28) and gather to meet Christ the Lord in his house (i.e. Isaiah 2:2-3; cf. Revelation 7:8-17; 19:6-9) as one communion with him (i.e. John 17:21-23). And St. Andrew the Apostle, brother of St. Peter the Apostle, and fellow fisherman of Galilee to St. James the Greater and his brother, St. John the Apostle and the Evangelist, inspires us to follow and serve Christ as he did.

Exemplary Faith Pleasing to the Lord in Our Advent Preparation - Monday of the First Week of Advent (I)

Now that first Advent candle is lit, symbolizing our fervent hope for the coming of Christ, as we begin Season of Advent – as we begin our preparation to welcome the incarnated Christ in our hearts at his arrival with vigilance and patience.

We have begun this Advent preparation (Cycle C) on First Sunday of Advent, reminded of God’s post-exilic promise for the Messianic King out of the Davidic royal line to bring security and justice in the City of David, Jerusalem (Jeremiah 33:14-16). And the name of the Messianic King (Christ) in Jerusalem is the Lord of our righteousness (Jeremiah 33:16). And in kicking off this Advent Season, Jesus reminded us of the importance of persistent vigilance and prayer in order for us not to sink into drowsiness with anxieties and stress from tribulation before his coming (Luke 21:25-28, 34-36). And Paul called us to grow in love for one another as we prepare ourselves to welcome Christ at his arrival so that we are pleasing to him (1 Thessalonians 3:12-4:2).

Now, on the second day of this Advent, Monday of the First Week of Advent of odd-number year, we once again reflect on God’s promise on Jerusalem (Zion) to establish the house of the Lord there to bring all nations together, humbled to worship the Lord and share peace in the light of the Lord (Isaiah 2:1-5). This means that we are now preparing to be with Christ the Messianic King at his arrival in Jerusalem, gathered together as one to be with him (i.e. John 17:20-23) in the house of the Lord. In light of our Advent preparation, the house of the Lord in God’s promise in Jerusalem is found in our hearts.  In other words, through this Advent Season, we prepare our hearts with vigilance and diligence, to be pleasing for him to reside. As our bodies make up the Temple of God, our hearts are the Holy of Holies, where the Ark of the Covenant is securely placed – where Christ resides. And this Temple, that is us, is abound in love (1 Thessalonians 3:12).

In the Gospel Reading (Matthew 8:5-11) for Monday of the First Week of Advent of odd-number year, we see Jesus commending the faith of a Roman centurion with these words:

Amen, I say to you, in no one in Israel have I found such faith. I say to you, many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven (Matthew 8:10-11).

In the above statement, in response to the exemplary faith of the centurion, Jesus was reflecting God’s promise for Jerusalem to be the place of the house of the Lord, where the faithful of all nations gather as one in peace, together with him and the patriarchs of Israel: Abraham, Isaac, and Jacob, at the banquet. Because this is rather an eschatological banquet (i.e. Revelation 19:6-9), we are reminded that preparation to welcome the incarnated Christ in our hearts, making them the Holy of the Holies of the Temple in Jerusalem, in us is ultimately our preparation to meet Christ upon his return at the end of time as the King of the Universe, called at the banquet for his nuptial union with his Church, the bride. And, we must be as faithful as the Roman centurion to be with him,

So, on this Monday of the First Week of Advent, 2021, we ask ourselves: Do we have the kind of faith as the Roman centurion (Matthew 8:5-11) had, pleasing to the Lord, as we have begun our preparation to welcome the incarnated Christ at his arrival, as God’s promise for Jerusalem is to be fulfilled?

Let Our Preparation to Receive Christ Begin with Vigilance! – First Sunday of Advent, Cycle C

Happy New Year! To be exact, Happy New Liturgical Year or Happy New Liturgical Cycle!

Now we are on Cycle C, following Cycle B, which completed last week, in the Liturgical Calendar.

We begin Liturgical Year on First Sunday of Advent. This means that our Liturgical Year begins with our preparation for the first coming of Christ (the incarnation of Christ, the Nativity of the Lord, a.k.a. Christmas) and ends with meeting Christ upon his return for the Judgement.

As we begin Liturgical Year with Advent Season, punctuated with four Advent Sundays, we make ourselves ready for the adventus of Christ, incarnated in the human flesh of Jesus, who is born of the Blessed Virgin, Mary, the Immaculate Conception. Then, we celebrate the birth of Jesus, the Incarnation of Christ, to kick off Christmas Season, following the growth of Jesus until his Baptism. Following the Sunday feast of the Baptism of the Lord, we begin Ordinary Time to reflect on the early public ministry of Jesus in Galilee. Then, beginning on Ash Wednesday, we move into Lenten Season, followed by Paschal Triduum. Lenten Season is reflect on not only our sinfulness but our disposition to sin, in our earnest effort to grow in faith, based on Christ’s teaching, punctuated with 6 Lenten Sundays, of which the 6^th Sunday of Lent is known as Palm Sunday or Passion Sunday, as it marks the beginning of Holy Week, which includes Paschal Triduum, to focus on the climax of Christ’s Paschal Mystery: his Passion (suffering), Death on the Cross, and Resurrection. Through Lenten Season and Paschal Triduum, we prepare ourselves to witness Christ’s death on the Cross to deliver us from the bounds of sin and meet risen Christ. Beginning on Resurrection Sunday (Easter Sunday), we celebrate the Resurrection of the Lord, until Pentecost Sunday. These festive 50 days constitute Paschal Season or Easter Season, punctuated seven Sundays, before Pentecost Sunday. The Second Paschal Sunday is designated as Divine Mercy Sunday and the Fourth Paschal Sunday is celebrated as Good Shepherd Sunday. And, we memorialize Ascension of the Lord on Thursday of the 6^th week of Paschal Season. However, in some jurisdictions, like many dioceses in the USCCB jurisdiction, Ascension of the Lord is transferred to the 7^th Paschal Sunday.  Following Pentecost Sunday, we resume Ordinary Time, renewed, enriched with the Word, and empowered with the Holy Spirit, to grow in faith, preparing to meet Christ in his return as we move forward to conclude Liturgical Year, in juxtaposition of the eschaton and the end of Liturgical Year,

Basically, Liturgical Year reflects the Paschal Mystery of Christ, from his Incarnation to his death, Resurrection, and Ascension, followed by Parousia (his return). And as the focus of Christ’s Paschal Mystery is on his death and resurrection for our salvation, as the ultimate Korban Pesach (i.e. Exodus 12:1-14, 22-23), as well as, the ultimate Korban Asham (i.e. Leviticus 5:14-19; 7:1-6). Because of the focus on the Paschal Mystery, the highlight of Liturgical Year is the Paschal Triduum, transitioning from Lenten Season to Paschal (Easter) Season. Not Christmas. Nevertheless, the feast of the Nativity of the Lord (Christmas) is important as Christ’s incarnation in the human flesh of Jesus, conceived in and born of Mary, the Blessed Virgin and the Immaculate Conception, was for him to go through his Passion, Death on the Cross, Resurrection, and Ascension, besides to nourish us also with his own body and blood, in the Sacrament of the Holy Eucharist, instituted at the Last Supper. For our salvation, God the Father needed to send His only begotten Son, Christ, to us in the human flesh of Jesus. Therefore, the Incarnation of Christ and the human birth of Jesus are indispensable to the Passion, the Death on the Cross to shed his blood, the Resurrection, and the Ascension, of the Lord to complete his salvific mission on earth. And, when he returns as the King of the Universe, reflected on the last Sunday of Liturgical Year, 34^th Sunday in Ordinary Time, Christ will judge us to see who are fit to be redeemed for his Kingdom and eternal beatitudes, based on our growth in faith, demonstrated in our practice of faith, especially in our observance of his commandments of love and compassion.

As we begin Liturgical Year C, on the First Sunday of Advent, the Gospel Reading (Luke 21:25-28, 34-36) recalls the Gospel Reading of the 33^rd Sunday in Ordinary Time, Cycle B (Mark 13:24-32), as these are basically drawn from Jesus’ Olivet Discourse (Matthew 24:1-25:46//Mark 13:1-37 //Luke 21:5-36). What is omitted in the First Sunday of Advent Gospel Reading is the narrative on the lesson from the fig tree (Luke 21:29-33).

As we begin Advent Season, we light first Advent candle, which is called prophet's candle for hope.

Though this Gospel Reading (Luke 21:25-28, 34-36) is about the eschatological preparation for Christ’s second coming, Parousia, the principle of the preparedness is applied also for our preparation for the adventus of Christ through the human birth of Jesus. And the principle is to remain vigilant all the time (Luke 21:36) throughout the preparatory period, which is Advent Season. As a matter of fact, the principle of constant vigilance sets the tone not only for Advent Season but for the entire Liturgical Year as we will revisit this principle as it gets closer to the Solemnity of Christ the King of the Universe on the 34^th Sunday in Ordinary Time to conclude Liturgical Year, reflecting what it will be like to meet Christ the King upon his return to judge us.

We put more weight on Luke 21:34-36 because we do not want to miss the moment of Christ’s adventus, for nobody knows exact hour. Sure, you may argue that it is in an early predawn morning hour that Jesus was born. But it is because so it happened about 2,000 years ago in Bethlehem, and as it is so written by Luke (Luke 2:1-7). However, how many of people at that time really knew when he was born and witnessed his birth? Only the shepherd, who stayed vigilant in keeping their watch over the sheep at that dark hour (Luke 2:8-20). The rest of the world did not even realize the adventus of Christ, which had been prophesized at least 700 years before that time (e.g. Isaiah 7:14; Jeremiah 23:5-6; 33:14-16; Micah 5:1; Malachi 3:20; cf. Luke 1:68-79). People in Judea were sleeping when Christ came by the human birth of Jesus. And they remained ignorant of the presence of Christ at least until his public ministry began, seeing the signs that he performed. Some exception to the ignorance was found with the Magi, who saw astrological sign for the coming of Christ as the newborn king of the Jews (Matthew 2:2) and paid their homage to him (Matthew 2:9-11). Another exception to the ignorance of Christ’s coming was John the Baptist, who called the Israelites to prepare the way of the Christ to come, as the voice crying out in the wilderness (e.g. Luke 3:1-6), to fulfill the prophesy in Isaiah 40:3-5.

What about the first part of the Gospel Reading (Luke 21:25-28), which is about apocalyptic signs at eschaton for the second coming of Christ, in the context of Advent?  Would there be signs in the sun, the moon, and the stars, to signal the first coming of Christ through the birth of Jesus, as there will be for Christ’s second coming at eschaton? No exactly. The only known celestial sign for the initial coming of Christ was the star that the Magi observed and followed (Matthew 2:2, 9-10), though the star sign did not lead the Magi to Jesus at his birth.

So, what can correspond to the signs in Luke 21:25-28 in the Advent context?

To answer this question, we will turn to the Gospel Reading for next Sunday, Third Sunday of Advent, Cycle C, Luke 3:1-6, as John the Baptist’s voice crying out in the wilderness of Judea was a clear sign that the initial coming of Christ was near. Do you hear the voice of John the Baptist, calling you to be ready for the adventus of Christ, making the way for him to come? But if you were not vigilant, then, you sure would be deaf to the voice of John the Baptist and spend the whole Advent season without realizing anything about the coming of Christ.

The First Reading (Jeremiah 33:14-16) is one of the Old Testament prophecies of the coming of Christ. In fact, this is a repetition of Jeremiah 23:5-6, to remind that Christ draws the Davidic royal line to rule with his justice and righteousness to bring salvation. Jeremiah announced this prophecy to bring the post-exilic hope to rebuild Jerusalem and its Temple – so that the Israelites would not sink in despair.

The Second Reading (1Thessalonian 3:12-4:2) reflects Paul’s teaching to the Thessalonian church to prepare for Christ’s return. And it is by increasing love for one another, strengthening hearts for purity and holiness to face Christ at his coming, to be pleasing to him. And this is how we prepare ourselves for the adventus in each of our hearts. This is, indeed, how we make the way of the Lord to come (Luke 3:4-5; cf. Isaiah 40:3-4).

Yes, Christ, our Lord is on his way. He is coming to us! Let us prepare ourselves, making the smooth way for him to come into our hearts, while staying vigilant not to miss the moment of his adventus, like the shepherd keeping the night watch!

The true Christmas gift will be placed not in socks hanging in your house but in your very heart – rather than the manger.

*The Scripture citations are based on the New American Bible (Revised Edition) (NABRE)

Christus Rex! Christus Imperat! Christus Vincit! Christus Regnat Aeturnum! – Solemnity of Christ the King, 34th Sunday in Ordinary Tme, Cycle B

 Finally…at last, the day has come!

What’s the day?, you may ask..

It is the day of the Lord (e.g. 1 Corinthians 1:8), the day that Jesus returns to the earth as the King of kings and Lord of lords (Revelation 17:14; 19:16).

Yes, we finally see Jesus as Christ the King of all kings, the Lord of lords, coming to judge us to redeem those who are worthy of the eternal redemption.

In the Gospel Reading of the last Sunday (33^rd Sunday in Ordinary Time, B) (Mark 13:24-32) , Jesus spoke of the signs of his return in the following apocalyptic words:

But in those days after that tribulation the sun will be darkened, and the moon will not give its light, and the stars will be falling from the sky, and the powers in the heavens will be shaken. And then they will see ‘the Son of Man coming in the clouds’ with great power and glory, and then he will send out the angels and gather his elect from the four winds, from the end of the earth to the end of the sky (Mark 13:24-27; cf. Ezekiel 32:8; Joel 2:10; 3:15; cf. Acts 2:20).

These phenomena are to occur as heaven and earth, along with those who did not remain in Christ and his words, will pass away, while those who are in Christ and abide by his words will remain until all the judgements are done, because the words of Christ will not pass away (Mark 13:31; John 15:3, 7).  Jesus also said that even all great Temple buildings with magnificent stones will be completely gone (Mark 13:2) with these signs of the Parousia. The signs are preceded by the series of battles against the anti-Christ and his forces, punctuated by the seven seals (Revelation 6:1–17; 8:1–5), the seven trumpets (Revelation 8:6–9:21; 11:15–19), and the seven bowls (Revelation 16:1–21).  And these will be the days of the great tribulation to endure with faith (i.e. Revelation 7:14).

Jesus spoke of his return at the end of time (eschaton) to prepare his disciples for that in his Olivet Discourse (Matthew 24:1-25:46//Mark 13:1-37 //Luke 21:5-36) , before being anointed in Bethany (Matthew 26:6-13//Mark 14:3-9; John 12:1-8) and hosting the Last Supper (Matthew 26:17-30//Mark 14:12-26//Luke 22:7-39; John. 13:1-17:26). He also reminded that nobody but the Father knows – not even himself –the hour and the day of his return (Mark13:32). So, he emphasized the importance of being watchful and staying alert for his coming for his return on the Day of the Lord (Mark 13:33-37) – not to be caught off guard like the foolish maidens but to be like the wise ones, who did not let their lamp oil run out and stayed awake (Matthew 25:1-13).

So, I hope you have been watchful for the coming of our Lord Jesus Christ, the King of all kings, the King of the Universe, the Lord of lords for the Judgement and eternal Redemption to gather at his throne. And this Sunday, the 34^th Sunday, is the day to solemnly reflect on the Parousia, Christ’s return at the eschaton, as the King and the Judge, in concluding this Liturgical Year, Cycle B.

In fact, the last Sunday of Liturgical Year, the 34^th Sunday in Ordinary Time, was made into the feast of the Solemnity of Our Lord Jesus Christ, King of the Universe by Pope Pius XI, through his encyclical, Quas Primas (in the first), in 1925, 8 years after the Marian apparition in Fatima to warn the world for its hell-bound sinful tendency. Pius XI instituted this solemn feast to conclude Liturgical Year to awaken drowsy Catholics, whose faith had become rather lukewarm, for the return of Christ, as anti-Christ, enemies of the Church, were becoming more active than ever to mislead Catholics into apostasy to adopt their false teachings. And this solemn feast was instituted out of the Church’s concerns of the increasing impacts of relativism and communism on Catholics.

Therefore, this Sunday is the day to meet Christ upon his return, Parousia, to be judged (Revelation 20:11-15) for the eternal redemption into a life of eternal beatitudes, as envisioned in Revelation 21:1-22:6.

The First Reading (Daniel 7:13-14) described how Daniel foresaw the coming of Christ with the cloud of heaven to rule with authority, glory, and sovereignty, given by the Father, establishing his everlasting Kingdom, upon destroying all kings and their nations on earth, symbolized with four beasts (Daniel 7:1-10). In a way, the First Reading (Daniel 7:13-14) reflects what Jesus spoke of his return at the end of the age in his Olivet Discourse (Mark 13:1-37). As Daniel foresaw him coming in clouds (Daniel 7:13), Jesus foretold of his return in clouds with great power and glory (Mark 13:26). And the First Reading (Daniel 7:13-14) is echoed in the Second Reading (Revelation 1:5-8), which describes how Christ will return amid the clouds to be seen by all people, whether they are with Christ or against him, as Jesus revealed to John in an apocalyptic vision.  Also in this vision to John, Jesus revealed that he has been in existence since before the Creation and will exist beyond the end of the age, saying:

I am the Alpha and the Omega, the one who is and who was and who is to come, the almighty (Revelation 1:8).

Christ the King is not subject to time, as he is, indeed, the immutable God, as argued by St. Thomas Aquinas.

Christ’s  coming, described in the  First Reading (Daniel 7:13-14) and the Second Reading (Revelation 1:5-8), is further echoed in the eschatological vision of Christ the King riding a white horse in his coming from heaven, accompanied by saints, to call those who are judged for the eternal redemption to gather at the great supper of God (Revelation 19:11-21).  Putting the First Reading (Daniel 7:13-14), the Second Reading (Revelation 1:5-8), and the Gospel Reading from the 33^rd Sunday (Mark 13:24-32), together with (Revelation 19:11-12), we can have a better vision of the Parousia and what this eschatological event is for.

The Gospel Reading (John18:33b-37) describes how Pilate, the Roman Governor, probed with struggle if Jesus was the king of the Jews. It was because Jesus was brought to Pilate with a false allegation of subverting the Jews by opposing to pay taxes to Caesar and claiming himself to be Christ, a king (Luke 23:2), based on false evidence and testimonies against him (Mark 14:55-58). Just as Jesus wanted his Messianic (Christological) nature to be kept in secret among his disciples and those who witnessed it in his signs, his kingship was not revealed until the Parousia. Jesus did not even mention his kingship, in particular, to his disciples in foretelling his return during his Olivet Discourse (Mark 13:1-37). What was revealed in his foretelling of his return was his heavenly origin (Mark 13:26-27).

In the allegation against him, Jesus was made into a king – king of the Jews, as enemies of Christ at that time had hoped that Pilate would sentence him to death as an enemy of Caesar. In fact, Jesus despised a prospect of being made into a king (i.e. John 6:15) as he is the King of kings (Revelation 17:14; 19:16), not a king. He rejected earthly kingship when Satan tempted and tried to made him so (Matthew 4:8-10). And shortly after his birth, his life was threatened by Herod the Great for being implicated as newborn king of the Jews, based on Magi’s view, as well as, an opinion of chief priests and teachers of the law (Matthew 2:2-18; cf. Micah 5:1).

Once again, a prospect of earthly kingship, an allegation of king of the Jews, against him has put his life at stake (John 18:28-19:22; cf. Matthew 2:1-18). But this time, there was no escape for Jesus. He was about to Pilate on a false charge as king of the Jews to indicate the kind of death that Jesus spoke of (i.e. John 12:33; cf. John 3:14) to be fulfilled (John 18:32).  The kind of his death that Jesus spoke of was to fulfill prophesy on him to go through passion and death (Isaiah 53:3-10).  For this fulfillment, Jesus was to be the ultimate Paschal Lamb (Exodus 12:1-13) for our salvation (i.e. John 3:14; cf. Numbers 21:8-9), just as the observant Jews were saved from God’s judgement in Egypt to give them the way to be delivered out of the slavery (Exodus 12:27; 13:1-16).

In this Gospel Reading (John 18:33b-37), we see a contrast between Christ the King and a king of the Jews, as the former is in Jesus’ Christological identity, while the latter was what enemies of Christ charged against him to kill. This contrast between Christ the King and king of the Jews is drawn from the dialogue between Jesus and Pilate.

First, Pilate asked Jesus, “Are you the king of the Jews?”(John 18:33).

Jesus replied with his inquiry to Pilate, “Do you say this on your own or have others told you about me?”(John 18:34).

Pilate did not answer why he asked Jesus if he was the king of the Jew, whether it was because of what he believed or what others told him. Instead, Pilate replied this way, “I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?”(John 18:35).

Then, Jesus said:

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

Through these words, Jesus signaled to Pilate that Jesus was not the kind of king, whom those who had handed him over to him. To prove this, Jesus indicated to him that those who had followed him would be fighting to keep their “king” from the capture. However, Pilate’s mind was not able to sense the difference between Christ the King, the King of kings, from heaven and one of these earthly king. He remained obsessed if Jesus was a king – the king of the Jews, as alleged by those who had handed him over.  Because Jesus spoke of his Kingdom, Pilate said, “Then, you are a king?”(John 18:37a). And to this, Jesus answered:

You say I am a king. For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice (John 18:37b).

Then, Pilate said, “What truth?” and declared, “I find no guilt in him” (John 18:38).

To Pilate’s Gentile mind, the truth to which Jesus had come to testify, the truth that he is the King hailed from heaven, to return to judge at the end of time, was incomprehensible. However, he obviously realized that Jesus was not a kind of king to be a threat to Caesar and the Roman Empire, contrary to what the allegation had indicated. It was because Jesus made it clear to Pilate that he was not an earthy kind of king, who can compete with Caesar as his Kingdom was not to be found in this world – until his return at the end of time. Jesus indicated that Pilate would have seen a war between his servants and those who tried to capture him – if he were an earthly king as alleged.

Before his death, resurrection, and ascension, the Kingship of Jesus’ Christological identity was only indicated his words to Pilate as in John 18:36-37.

At the end, however, the whole Christological identity of Jesus will be revealed. In this full revelation, Jesus is, indeed, the Lamb to marry the Church, and he is the King of kings, as well as, the Lord of lords, who is called Faithful and True, whose name is the Word of God, when Lord God Almighty reigns, in conquering all of his enemies and bringing the Judgement (Revelation 19:-21). When Jesus indicated to Pilate of his Kingdom in John 18:36-37, he was touching on this truth to be fully revealed, upon being testified by him during his earthly public ministry. And his death as the king of the Jews was a part of this revelation of his true Kingship in his Christological identity.

Our King has come today to judge and then to call us for his Supper and to usher us in the eternal beatitudes.

Where are you? Are you with the King, having endured all the great tribulation, while all things that do not belong to his Kingdom have passed away? Or, you did not even know that the King is here as you have been made so drowsy with false teachings?

Blessed are you who remained awake and alert, endured the great tribulation, abiding in Christ and his Word, to greet the King and to sit with him at his Supper, redeemed for eternal life of everlasting beatitudes.

Christ the King has come, conquered, judged, and now he reigns the Kingdom with his everlasting blessings! Halleluiah!

Watchfulness and Preparedness for the Parousia, the Return of Christ for the Judgement and the Redemption– 33rd Sunday in Ordinary Time, Cycle B

 Now we have come to the 33^rd Sunday in Ordinary Time on Cycle B. It means that we have two weeks left in this liturgical year, with one more Sunday, which is the 34^th Sunday, known as Christ the King Sunday. The last Sunday of Liturgical Year, Christ the King Sunday, is to reflect on the Parousia, the return of Christ at the end of time. After the week of Christ the King Sunday, we will move on to the next Cycle – Cycle C, starting a new liturgical year on First Sunday of Advent.

There is a common theme that connects the 33^rd Sunday of Cycle B to the first two Sundays of Advent of Cycle C. And it is about preparedness.

On the 33^rd Sunday, the main theme of the Gospel Reading (Mark 13:24-32) is our preparedness for Parousia, Christ’s return as the King and the Judge. And for the First Sunday of Advent of the following Liturgical Year (Cycle C), the Gospel Reading (Luke 21:25-28,34-36) calls us to remain alert for Parousia but uses this theme of preparedness to prepare us for the first coming of Christ. Then, for the Second Sunday of Advent, the Gospel Reading (Luke 3:1-6) calls us for the preparedness for the first coming of Christ, through the words of John the Baptist. It is interesting to note that both the Gospel Reading for the 33^rd Sunday on Cycle B (Mark 13:24-32) and the Gospel Reading for the First Sunday of Advent on Cycle C (Luke 21:25-28,34-36) are taken from Jesus’ Olivet Discourse found in the Synoptic Gospels (Matthew 24:1-25:46//Mark 13:1-37//Luke 21:5-36). The Olivet Discourse of Jesus in the Synoptic Gospels makes an interesting contrast to Jesus’ Last Supper Farewell Discourse (John 14:1-17:26). While Jesus alerted the disciples to his return at the end of time for the Judgement through the Olivet Discourse, he prepared them for the apostolic mission upon his ascension, following his death and resurrection, until his return.

To prepare for the last Sunday of a Liturgical Year, the 34^th Sunday in Ordinary Time, also known as, Christ the King Sunday or the Solemnity of Our Lord Jesus Christ, the King of the Universe, the Gospel Readings of the 31^st Sunday (Mark 12:28b-34), the 32^nd Sunday (Mark 12:38-44) and the 33^rd Sunday (Mark 13:24-32) describe Jesus’ teachings during his last days in Jerusalem – what we reflect on during the Holy Week. In the Gospel Reading for the 32^nd Sunday, Jesus taught the importance of giving our whole livelihood to God, as exemplified by the poor widow (Mark 12:38-44), after cleansing the Temple corrupted by hypocrites (Mark 11:15-19) upon entering Jerusalem triumphantly (Mark 1:1-11). And giving our whole livelihood is a great example of what it means to love God with all our heart, with all our soul, with all our mind, and with all our strength – the most important commandment of all (Deuteronomy 6:5; Mark 12:30).

In the Gospel Reading for the 33^rd Sunday (Mark 13:24-32), drawn from the last discourse of Jesus, known as the Olivet Discourse (Matthew 24:4-25:46//Mark 13:3-37//Luke 21:5-36). The Mark’s version of the Olivet Discourse describes Jesus’ warning to guard against the deception of false prophetic teaching and false Christs on sings of the end of time (Mark 13:5-23), true signs of the return of Christ at the end of time (Mark 13:24-31), and the importance of staying watchful for the true signs of Christ’s return as nobody knows when he will return (Mark 13:32-37).

Having been warned against false Christs and fake prophecies and miracles in regard to the end of time (Mark 13:5-23), Jesus now describes a set of phenomena that leads to Christ’s return: the darkness and celestial disturbances (Mark 13:25), following the distressing tribulation (Mark 13:24). The darkened sun, the moon that no longer gives light, and falling stars, and shakings of celestial objects (Mark 13:25) represent God’s judgement (cf. Isaiah 13:10-13; 24:21-23; Joel 2:10-11; 28-32;Amos 8:9-14).

After the tribulation (Mark 13:24) and the judgement (Mark 13:25), the Parousia will take place in the way of Christ returning in clouds with great power and glory, sending his angels from all directions and all the ends of the earth and heaven to gather those who have been chosen for their faithfulness (Mark 13:26-27). The four winds (Mark 13:2; cf. Zechariah 2:6) symbolically indicate all directions: north, south, east, and west. And this seems to correspond to the four angels at four corners of the earth (Revelation 7:1).

Jesus juxtaposes the signs of Christ’s return to bring the Judgement: the darkened sun, the darkened moon, falling stars, and shuffles of the celestial objects (Mark 13:25) to the signs of the coming of summer recognized in the tenderness of twigs and leaves coming out in a fig tree (Mark 13:28-29) to help his disciples understand and prepare for the eschaton and his return for the Judgement. Then, he speaks of what will pass away with tribulation and what will not (Mark 13:30-31). Those who will not pass away,  represented with “this generation”(Mark 13:30) can be referred as those who are sealed for the protection from destruction of the Judgement (cf. Revelation 7:3), endured tribulation and wearing robes washed white with the blood of Christ the Lamb of God (Revelation 7:14), namely, those who are regarded as saints. And they will be preserved while all other things in heaven and earth are passing away as the Judgement is brought, just as the Word of God in Christ’s words will never pass away (Mark 13:31; cf. Matthew 5:18; Psalm 119:89; Isaiah 40:8). In this contrast between what will pass away and what will not, we see those who will be assembled to the throne of Christ the King upon tribulation and the Judgement (Revelation 7:1-17) and those who are called by the King to be his bride (Revelation 20:9) to be retained, while those who are judged not worthy to be the bride of Christ will be permanently destroyed in the lake of fire with Satan at the end (Revelation 20:15), just as the devil and his collaborators, such as the false prophet, are thrown into permanent torture (Revelation 20:10). And this is also reflected in his parable of the what and the weeds (Matthew 13:24-30) and the parable of the sheep and the goats (Matthew 25:31-46), foretold by John the Baptist (Matthew 3:12), and reflected on the fig tree cursed by Jesus for being deceptive with leaves as if having its fruit (Mark 11:12-14, 20-21).

Then, Jesus reminds sternly that no one, not even himself, except the Father in heaven, knows when the Parousia will take place (Mark 13:32) to emphasize the importance of alertness (Mark 13:33). And the alertness will be a running theme for the first two Sundays of Advent that will follow the end of this Liturgical Year.

Those who will not pass away with the Judgement are those who have endured the tribulation with steadfast faith and having their robes washed white with the blood of Christ the Lamb of God (Revelation 7:9-14). And these are saints and redeemed, reflected also in the First Reading (Daniel 12:1-3).

In the Second Reading (Hebrews 10:11-14,18), we see Christ the King, who will return to Judge and assemble his redeemed to his throne (Revelation 7:15) as the perfect and eternal High Priest, who forgives and redeems by his blood, or his Judement.

The First Readings (Daniel 12:1-3) is also reflected in 2 Thessalonians 1:4-10; Revelation 6:12-7:17; 14:1-5, 6-20; and Revelation 20:4-15, in regard to those who faced and endured tribulations because of their steadfast faith in Christ will be fully restored with him upon his right and just judgement upon his return.

Now we have listened to Jesus as to how we are to prepare ourselves for his return at the end of time and for the Judgement. We need to be watchfully discern what are false signs and what are real sings of his coming at the end of time to judge and to redeem his elect to be worthy as his bride. So, we do not to be anxious about the end of time and Christ’s return and Judgement as we keep our faith steadfast. Rather we sing with joy and gratitude that the Lord is our inheritance and redemptive refuge, indeed, as sung in the Responsorial Psalm (16).

Before the Parousia, everything in heaven and earth will pass away but Christ’s words will not (Mark 13:31; cf. Psalm 119:89). But, as long as we keep the Word of God from Christ in us, we will not be lost or wiped away in the Judgement, as we have been enduring with our faith and the Word of God, empowered by the Holy Spirit.

Look! Christ is coming back to judge and gather his elect – those who pass the judgemnet – to usher into his Kingdom next Sunday, at least, liturgically.  Are you ready to meet Christ the King and the Judge to give your account on how you have been living a life of faith and how you have been keeping his words and observing the commandments? 

A Lesson from the Two Anawim Widows for the Supreme Commandment to Love God for Abundant Blessings: Meaning of Beatified Sacrifice – 32nd Sunday in Ordinary Time, Cycle B

 What is described in the Gospel Reading for the 32^nd Sunday in Ordinary Time, Cycle B, Mark 12:41-44 , took place, perhaps on Tuesday in the week of his death, shortly before giving what is known as the Olivette Discourse (Mark 13:5-37). In this Gospel narrative (Mark 12:41-44), Jesus contrasts rich people who put large amounts of money out of the excess of their wealth to a poor widow who put only two small coins in the Temple treasury. In terms of the amount measurable to the humans, the wealthy contributors  put far more in the treasury for God, compared to what the widow put. But Jesus says that the widow gave for God more than the wealthy ones, because she put her whole livelihood, while the wealthy only gave out of the surplus of their wealth (Mark 12:43-44).

I wonder how this widow went on to live, as she gave all she had to live for herself in the Temple treasury for God. She no longer had anything to support herself. She became all alone, nothing.

But, if we see this widow, whom Jesus sees more generous in giving for God, than those who are wealthy, in juxtaposition to a Gentile widow at Zerephath of Sidon in the First Reading (1 Kings 17:10-16), perhaps, the rest of her life was blessed by God for His Kingdom as an anav (Matthew 5:3; Luke 6:20).

In the First Reading (1 Kings 17:10-16), during the reign of king Ahab of Israel, Elijah was sent by God to the widow at Zerepath on his first mission assignment, upon commanding her to provide him with food (1 Kings 17:7-9). So, Elijah went as commanded by God to Zerepath and saw the widow fathering sticks (1 Kings 17:10a)  for cooking fire (1 Kings 17:12). And Elijah asked the widow to give him a bit of water to drink and a piece of bread (1 Kings 17:10b-11). But, the widow was very poor and did not have any bread at all, as all she had were a handful of flour and a little bit of oil to bake bread for her and her son to live that day as their last day (1 Kings 17:12).

The widow’ s situation is quite pitiful. And Elijah was asking her to give him what she had for her and her son for their last day on earth.

Did Elijah said, “Never mind, lady. I didn’t know I was asking you to give me water and bread even though you don’t have any bread” and leave – so that she and her son could live that day before they would starve to death?

No. As a matter of fact, Elijah asked her to sacrifice all she had left, a scanty amount of flour and oil, for her and her son, for their last day, for him.

Did the widow refuse?

No.

In asking, Elijah said to the widow:

Do not be afraid. Go and do as you have said. But first make me a little cake and bring it to me. Afterwards you can prepare something for yourself and your son. For the Lord , the God of Israel, says: The jar of flour shall not go empty, nor the jug of oil run dry, until the day when the Lord sends rain upon the earth (1 Kings 17:13-14).

In these words, Elijah was asking the widow to trust the God of Israel, though she was not a Jew, in giving up all she had for him, who was sent by the Lord, the God of Israel, on mission, to bless her with flour and oil to last, as God will send down rain to let wheat and olive to grow for flour and oil. Elijah was reminds this Gentile widow how the God of Israel is in His covenant with His beloved people – even a Gentile like her for her trust, which is what faith is about. This is why Elijah said, “Do not be afraid” for herself and her son, in giving up for a man sent by God all she had for her and her son. Elijah was also giving the widow a message that she and her son would not left in pitiful misery to die just because she sacrificed the last remaining livelihood of her and her son for Elijah, who was sent to her by the God of Israel.

So, she did as Elijah asked and sacrificed for him, and she was blessed by the God of Israel, who sent Elijah to her, with abundant flour and oil for food to live on for her and her household (1 Kings 17:15-16).

The sacrifice of the poor Gentile widow at Zerepath for Elijah, a prophet sent by the God of Israel, did not go empty, as God blessed her abundantly for what she did for His man, Elijah.

We can see the poor widow in the Gospel Reading (Mark 12:41-44) being blessed by God greatly for the sacrifice of her livelihood, in light of God’s blessings in abundance on the poor Gentile widow at Zerepath for her sacrifice in prioritizing for Elijah, a man of God, over herself and her son (1 Kings 17:10-16).  So, we can image anawim, like these poor widows faithful to God in Mark 12:41-44 and 1 Kings 17:10-16, praising God for His generous blessings on them for their sacrifices as their act of faithfulness in the Responsorial Psalm (146:7, 8-9, 9-10).

What is exemplified by the poor widow at Zerepath the First Reading (1 Kings 17:10-16) and the poor widow in the Temple in Gospel Reading (Mark 12:41-44) calls us to examine how deep our faith in God is and how it is demonstrated in our observance of what Jesus calls as the supreme commandment (Mark 12:29-30): To love God with all our heart and with all our soul (being) and with all our mind and with all our strength, He is one, our God (Deuteronomy 6:4-5), and its observance is made complete by practicing the second one: to love our neighbors as ourselves (Mark 12:31; Leviticus 19:18; 1 John 4:20-21).

Do we truly love God with all our heart, with all our soul, with all our mind, and with all our strengths, as commanded? Do we love God unconditionally and as our priority, as the center of our life? Or are we somewhat unfaithful to God for keeping something withheld for ourselves, not even giving for our neighbors in need, while pretending as if we are as faithful as observing the most important commandment to love God?

If we can give our whole livelihood without fear for our own survival, then, God can judge us for observing the supreme commandment to love God with all our heart, with all our soul, with all our mind, and with all our strengths, nothing held back for ourselves, and reward us with His blessings in abundance for the Kingdom, because this is how anawim are (i.e. 1 Kings 17:10-16; cf. Matthew 5:3; Luke 6:20). And as the Second Reading (Hebrews 9:24-28) reminds us, this is how God in the eternal high priest, Jesus the Christ (Hebrews 5:1-10), sacrificed for us once for all (Hebrews 7:27) to establish the new covenant (Hebrews 8:8-13; cf. Luke 22:20). The God the Father first loved us, sending His only begotten Son (John 3:16), who showed love of God by sacrificing his life on the Cross – so that we can also perfectly observe the supreme commandment to love God – in order to make the covenant new and complete.  For this, we strive in our faith to give our whole livelihood to God and for what He wills on us, withholding nothing for ourselves.  This is why Jesus demands us to love him more than anyone else (i.e. Luke 14:26) and demanded the rich man to sell all of his possessions for the poor to follow him for inheriting eternal life (Matthew 19:16-30//Mark 10:17-31//Luke 18:18-30).

So, does your faith-driven love for God deep and strong enough to make you an anav, giving up your whole livelihood for God and His will, for His abundant blessings? And we must have our answer before Christ will return as the King and the Judge.

Solemnity of All Saints - Our Ultimate Fullness in New Jerusalem as the Communion of Saints through the Beatitudes

The first day of November is the Solemnity of All Saints, a.k.a., All Saints Day. It is a holy day of obligation, For this Solemnity Mass, the readings are: Revelation 7:2-4, 9-14; 1 John 3:1-3; Mathew 5:1-12a.

Out of these readings we can make three points to reflect on for All Saints Day:

I.                   Based on the Second Reading: 1 John 3:1-3

God has bestowed the tile – His children – on us. Therefore we are children of God and bound to become like God as we mature toward the fullness.

For this, we were created in God’s image (imago Dei)(Genesis 1:27) and blessed by Him (Genesis 1:28a). And God the Son has been incarnated in the human flesh of Jesus by the power of the Holy Spirit (John 1:1,14; Matthew 1:18; Luke 1:35) to be like us, except for sin and propensity to sin (Romans 8:3; 2 Corinthians 5:21; Hebrews 2:17-18; 4:15).

In the fullness, we shall become saints.

II.                Based on the Gospel Reading: Matthew 5:3-12a

In order to grow to become saints, we need to be beatified as we live a life of the beatitudes. It means to be:

The poor in spirit, meaning, the humble in spirit – to be anawim (Matthew 5:3).

Those who mourn – who morn because of being anawim, being afflicted but endure with faith (Matthew 5:4a).

The meek – the gentile (Matthew 5:5a), like Jesus (Matthew 11:29).

Those who are hungry and thirsty for righteousness – eager to fight for God’s justice (tzedek) (Matthew 5:6a).

The merciful (Matthew 5:7a), as mercy is a name of God, according to Pope Francis, and God the Father wants us to be merciful as He is (Luke 6:36).

The clean of heart (Matthew 5:8a) to see God (Matthew 5:8b). For this, we pray for the purity of our heart (e.g. Psalm 51).

The peacemakers (Matthew 5:9a), a character of being God’s children (Matthew 5:9b), mature with the Holy Spirit to be fruitful of peace (James 3:18).

The persecuted for the sake of righteousness (Matthew 5:10a), and those who endure persecution (tribulation) are bound to be saints (Revelation 7:14).

The insulted and persecuted (afflicted) with every kind of evil because of the faith in Christ (Matthew 5:11a).

And Jesus calls those who are beatified for their life of faith, as above characterized, to rejoice in their sainthood (Matthew 3:12).

III.             Based on the First Reading: Revelation 7:2-4, 9-14.

Those who become saints are sealed and endure tribulations, wearing white robes washed with the blood of Christ the Lamb of God, who takes away the sin of the world for enduring tribulation (persecution), accompanied with four angels and an archangel, assembled at the throne of Christ the King.  This is the ultimate Church, the communion of saints (communio sanctorum), as said in the Apostle’s Creed, and it is, after all, Christ’s mystical body (1 Corinthians 12:12-27), for New Jerusalem (Revelation 21).

Upon receiving the Sacrament of Baptism, we begin our Christian life as children of God. As children, we need to be nurtured – not only by our parents or guardians’ love but God’s love in His grace, the Holy Spirit, the Word, and the Sacrament of the Holy Eucharist. God the Father has sent His only begotten Son as the Lamb but in the human flesh, just like ours except for sin and potential to sin, in the man of Jesus, so that he can teach us how we can grow to be saints, entering his Kingdom – so that he can feed us with his Word and his body and blood, all of which are fully loaded with the Holy Spirit.

So we learn the way toward the fullness in the sainthood through a beatified life from Jesus the Son, the Christ, strengthened by the Holy Spirit and fortified with the wisdom which is in the Word and the first gift of the Holy Spirit (i.e. John 1:1, 14; 6:51, 63; 2 Corinthians 3:6; cf. Genesis 2:7; 1 Corinthians 15:45).

This is why it is so essential that we attend Mass regularly, as children of God – to be nourished both with the Word in the Liturgy of the Word and the Body and Blood in the Liturgy of the Eucharist, for us to nurtured into the fullness, which is to be revealed (1 John 3:2) in our sainthood.  In this spiritual growth into the sainthood, fullness, we are strengthened by the Holy Spirit to endure tribulation, keeping our faith steadfast, being free from fear of death.

Are you marching in to be counted in the number of the great multitude, wearing white robes washed by the blood of Christ the Lamb of God, entered into the Kingdom through the narrow gate to be assembled at the throne of Christ the King? 

The say after the Solemnity of All Saints is the Commemoration of All the Faithful Departed, a.k.a., All Souls Day, to give a focused prayer for souls in purgatory, where they are purified in their preparation for the sainthood.

Happy All Saints Day!