Have You Had a “Zacchaeus Moment” of Encountering Christ? – 31st Sunday in Ordinary Time, Cycle C

Reflecting the Gospel Reading of the 31^st Sunday in Ordinary Time, Cycle C, Luke 19:1-10, I asked the group that I teach: Have you had a “Zacchaeus” moment?

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Have you had a “Zacchaeus” moment?

And how your “Zacchaeus moment” has been affecting you?

There are questions to ponder and reflect in reference to the Gospel Reading of the 31^st Sunday, as this liturgical year draws near to its end in the week of the 34^th Sunday.

What is a “Zacchaeus” moment?

To put it simply, it is a life-changing moment in life in meeting Christ. It is a threshold moment in which your old life of sins begins to give its way to a new life with Christ, as Zacchaeus experienced upon his encounter with Jesus. But to attain a “Zacchaeus moment”, you must make an effort and even take a certain risk, as Zacchaeus climbed up a sycamore tree to see Jesus, who was passing by.

In the Gospel Reading of the 31^st Sunday in Ordinary Time, Cycle C, Luke 19:1-10, we meet a chief tax collector of Jericho, Zacchaeus, and Luke describes him as wealthy but short. This is the only biblical narrative in which Zacchaeus is mentioned.

It was very likely that Zacchaeus, as a chief tax collector for the Roman occupiers, made himself rich by taking more money than the amount that is required by the Romans to be collected from his fellow Israelites.  Like many other tax collectors, Zacchaeus probably abused the authorities entrusted on them by the Romans for his personal gain. Against such a sinful act, John the Baptist preached and urged tax collectors to repent in preparing for the public appearance of Jesus (i.e. Luke 3:13; cf. 3:14).

Though he was an Israelite (i.e. Luke 19:9), Zacchaeus was hated by the rest of the Israelites, because he worked for the benefit of the Roman occupiers. This means that he probably did not have a friend among his own people, for being seen as a traitor. In other words, Zacchaeus was likely to have suffered internally from existential problem as to who he really was. And all the wealth that he had accumulated certainly did not help him at all.

Zacchaeus must have sensed that he would need to change his life to be delivered from the internal existential suffering.  Then, he had heard about Jesus and learned that he was coming to Jericho. There must have been something bubbling up from deep within of this tax collector, orienting him to Jesus. So, realizing that Jesus was passing by his town, Jericho, Zacchaeus must have felt that it would be a remiss not to see him. For Zacchaeus, it was “carpe diem”.

Though his heart was burning for Jesus, it was difficult to take a glimpse at Jesus in the crowd. It was not only because he was short but the crowd might pull him away, as he was hated by his people for working for the Roman occupiers. His short stature was his physical challenge to see Jesus in the crows, and being a chief tax collector for the Romans and making himself wealthy by abusing his Roman authority, was more like a psychospiritual obstacle, to him. But Zacchaeus did not let such challenging factors prevent him from seeing Jesus. So, he ran ahead of the crowd and climbed up a sycamore tree to have the first look at Jesus as he would pass by (Luke 19:4). This shows his resolved desire to see Jesus.

And as he passed by the tree on which Zacchaeus was, Jesus casted his eyes on him and said:

Zacchaeus, come down quickly, for today I must stay at your house(Luke 19:5).

The society did not care about this short man who works for the Roman occupier as their tax collector. But Jesus did. Zacchaeus was rather an outcast in his own Jewish community in Jericho because of what he does for the Romans and for his own self-gain. But, Jesus took notice of him and called him to come closer to him and to have dinner with him.

Of course, Zacchaeus was excited that Jesus showed his such a care for him. So, he came down quickly and ὑπεδέξατο / hypedexato: welcomed Jesus to his house with joy (Luke 19:6).

This is what I mean by “Zacchaeus moment”.

In this Zacchaeus’ encounter with Jesus, a result of Zacchaeus’ uncompromising determination to see Jesus, at the root of the sycamore tree in Jericho, the life of this sinful tax collector’s life began to change.

From the  “Zacchaeus moment” on, Zacchaeus was with Jesus, as he received him into his house for the table fellowship, he declared to give half of all his possessions to the poor and repay fourfold to those whom he may have extorted in the past (Luke 19:8). This clearly indicates Zacchaeus’ conversion, letting his past sinful life go and embracing his new life with Jesus. And he was in joy to have encountered with Jesus, as Jesus had delivered Zacchaeus from his existential suffering by affirming him as a “υἱὸς Ἀβραάμ”(huios Abraham), saying:

Today salvation has come to this house because this man too is a descendant of Abraham (Luke 19:9).

For being an Israelite, being called by Jesus, “υἱὸς Ἀβραάμ”(huios Abraham): son (descendant) of Abraham, is a powerful existential reaffirmation of who Zacchaeus was. And it matters the whole universe to this short man. His association with the Roman occupiers and his negative social reputation and money no longer mattered to him.

And Jesus said further more:

For the Son of Man has come to seek and to save what was lost (Luke 19:10).

After all, Zacchaeus was a lost sheep of Israel, a son of Abraham lost to sins. But, Jesus the Good Shepherd (John 10:11, 14) came to have found him, who was also longing to see his shepherd, as to reflect what Jesus spoke of himself in the parable of finding the lost sheep (Luke 15:3–7).

This Gospel Story of Zacchaeus’ life-changing encounter with Jesus, the “Zacchaeus moment”, leading to the table fellowship with Jesus for conversion (Luke 19:1-10), is actually a story of us. We are, one way or anther, Zacchaeus, who was once lost to sins but found by Christ at the moment of the “Zacchaeus moment”, resulting in the conversion through the table fellowship with him.

Remember, for those who have had a “Zacchaeus moment”, a life-changing personal encounter with Christ, they are called for the table fellowship with him for resurrection (i.e. John 6:40) and eternal life (i.e. John 6:50-51). And this table fellowship is the celebration of the Holy Eucharist at Mass.  

Ideally, we are to have a “Zacchaeus moment” prior to receiving the First Communion. In fact, regardless of having had a “Zacchaeus moment” of encountering Jesus the Christ, before receiving the First Communion or not, we all need to remain steadfast to have a “Zacchaeus moment” of salvific encounter with Jesus the Christ throughout our life. And this resolved will to have a “Zacchaeus moment” prompts us to make distinct efforts, even it may come with a risk, like getting injured due to falling off a tree, to have a life-changing encounter with Christ. After all, it indicates the firmness of our faith.

Zacchaeus joyfully received Christ at his home for the table fellowship with him. And this makes a parallel to receiving Christ in the form of the Sacrament of the Holy Eucharist at Mass. It, in essence, means to receive Christ in us, in our most inner part, so that he can dwell is us, in our hearts (Ephesians 3:17).

The First Reading of the 31^st Sunday (Wisdom 11:22-12:2) reminds us that we are inherently good, as God’s beloved children (1 John 3:2), as God chastises us to abandon our wickedness to retain our original goodness. This action of discipline by God is out of His abound mercy (Psalm 145:8), as reflected in the Responsorial Psalm (Psalm 145:1-2, 8-9, 10-11, 13, 14).

The humanity has become lost sheep ever since the fall of Adam and Eve, symbolized with the loss of Eden. However, this does not mean that we had become inherently wicked so our merciful God has been helping us to keep our inherent goodness, as we recall from the First Reading (Wisdom 11:22-12:2). And the wickedness gives is way from us and a new life of joy with Christ the Son becomes the reality, upon a “Zacchaeus moment” of encountering Christ, as described in the Gospel Reading with the case of Zacchaeus’ conversion (Luke 19:1-10). For this God the Father has sent His Son, the Christ (i.e. John 3:16-17; 12:44-47). This is also to keep us worthy of God’s calling on us to maintain the inherent goodness for the fulfillment of His Creation all the way to the Christ’s return at the eschaton, as reflected in the Second Reading (2 Thessalonians 1:11-2:2).

Soon, we will be reflecting on the return of Christ on the 34^th Sunday, which is also known as the Solemnity of Christ the King.

Ever since the 13^th Sunday (Luke 9:51-62), the Sunday Gospel Readings have been following Jesus on his journey to Jerusalem to consummate his earthly salvific mission. On the 31^st Sunday, Jesus has come only 18 miles away to Jerusalem, as the Gospel Reading (Luke 19:1-10), reminds that he was passing through Jericho, where he found Zacchaeus and saved this lost sheep of Israel, as he showed his steadfast will to be saved by climbing up the sycamore tree.

The salvation of Zacchaeus in Jericho, near Jerusalem, also means the recovery of the inherent goodness in him and in us, though it had been lost to sin in the past.

There is a juxtaposition between Jesus’ triumphant entry into Jerusalem (Luke 19:28-44), which is reflected on Palm Sunday (Passion Sunday) and the Parousia (the return of Christ, as the King of the Universe)(Revelation 19:1-21), as this liturgical year draw nearer to its end in the week of the 34^th Sunday. And this reminds us that we cannot afford to waste our life not having a “Zacchaeus moment” for recovering and maintaining the inherent goodness, our core identity as the beloved children of God, by encountering Christ.

 

St. John Paul II: Shepherd to Pastor the World with Love for Peace

 October 22 is the memorial feast of St. John Paul II.

A word that comes to my mind on St. John Paul II is love. His whole papal ministries were to spread God’s love (חֶסֶד/chesed) in the world to all the ends of the earth to set human love on fire with it. This way, we can love God above all and love each other as our neighbors (i.e. Matthew 22:37-39; cf. Deuteronomy 6:4,5; Leviticus 19:18; John 13:34).

What was consistent in St. John Paul II’s papacy was to let our love of God and to love our love of one another come together seamlessly as our Christian virtue to bring peace on earth.

On his mission of love for peace, St. John Paul II called us to use “weapon of love” in our battle against evil, which causes divisions through conflicts with these words in his message for World Day of Peace on January 5, 2005:

No man or woman of good will can renounce the struggle to overcome evil with good. This fight can be fought effectively only with the weapons of love. When good overcomes evil, love prevails and where love prevails, there peace prevails.

In the First Reading of St. John Paul II’s memorial (Isaiah 52:7-10), we read:

The LORD has bared his holy arm in the sight of all the nations; All the ends of the earth can see the salvation of our God (v.10).

Yahweh’s holy arm exposed to all the nations is His love, which His Son has transpired to men and women of good will, through his Good News. And Christ commissioned the first Pope, St. Peter, to pastor his sheep with this love, as reflected in the Gospel Reading (John 21:15-17).

As the 263^rd successor of St. Peter, St. John Paul II was called to pastor Christ’s sheep, the people of the world, out of his love for Christ. And Christ called him to feed his sheep throughout the world, with the love that he has taught – God’s holy arm. So, he called this God’s bared arm (Isaiah 52:10), “weapon of love”, to fight against world’s evil in order to let peace be secured on earth. For this mission, St. John Paul II visited 129 nations during his papacy, from 1978 to 2005.

And we continue to participate in his papal mission to promote love for world peace in honoring and remembering him as Pope who has pastored the world with love for peace

St. Ignatius of Antioch: A Champion in Defending the Christian Orthodoxy against Heresies and in Living a Life of Christian Integrity

There has been an influential heresy to mislead gullible “Christians” and “would-be Christians” to be convinced that faithfulness is measured by material wealth. And it is called “prosperity gospel”. This is not only a heterodoxy but a scam to skim off money from them to fatten those who preach and propagate such a false teaching. Those who preach the heresy of “prosperity gospel” are subject to these harsh rebuking words of our Lord:

Woe to you, scribes and Pharisees, you hypocrites. You cleanse the outside of cup and dish, but inside they are full of plunder and self-indulgence. Blind Pharisee, cleanse first the inside of the cup, so that the outside also may be clean (Matthew 23:25-26).

The Pharisees were known to be lovers of money (Luke 16:14).

And the Gospel Reading of the Memorial of St. Ignatius of Antioch (Luke 12:13-21) is fitting to address the problem of the “prosperity gospel” heresy and the hypocrisy of those who preach and practice this heresy.

In the Gospel Reading, Jesus warns:

Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions (Luke 12:15).

Following this, Jesus gives the parable of “rich fool” whose wealth and life were taken by God for his insatiable greed.

The bottom line of the “prosperity gospel” heresy and hypocrisy is greed.

Given that he was a passionate defender of the orthodoxy of the teaching of the catholic apostolic Church as Bishop of Antioch, Syria, St. Ignatius of Antioch would be shepherding his flock with a warning not to be tempted by such a heretic teaching but to abide by Christ for his grace, perhaps, citing words of St. Paul of Tarsus, as found in the First Reading of the Memorial of St. Ignatius of Antioch (Ephesians 2:1-10).

Those who are easily duped by a heresy like the “prosperity gospel” are more likely to live out of their carnal desires. So they seek wealth and comfort, misunderstanding that such are their “rewards” for faithfulness to God. They are not seeking the Kingdom of God but building their own “kingdom on earth” as the rich fool kept building and expanding the storage of his wealth (Luke 12:16-21).

The truth is that God’s blessings may not necessarily come to give earthly comfort and pleasure provided by earthly wealth. Rather, God’s grace of love enables us to persevere hardship in our earthly lives and grow in genuine Christian eschatological hope, as it is poured out through the Holy Spirit (i.e. Romans 5:3-5). And this is measured by the growth of faith.

St. Ignatius of Antioch was true to his teaching, which was faithful to the original teaching of Christ. What was so true of Ignatius was not only his teaching but also his life itself. As Christ offered up his body to the hands of the evil of the world as the Good Shepherd who lays down his life to save his sheep (John 10:15, 18), so did St. Ignatius of Antioch as to replicate Christ’s victory on the Cross, offering up his bodily life to the hands of the evil of the Romans. His martyrdom became an object of sadistic entertainment in the colosseum of Rome, being devoured by lions.

The evil-tainted world laughed with pathetic pleasure witnessing the death of St. Ignatius of Antioch. But those who were true to their faith and the teaching of Christ, as learned from Ignatius the Bishop of Antioch, saw his martyrdom as another victory of Christian faith. To see this way, one must live a life by the Holy Spirit, not fooled by carnal desires.

In his homily to honor St. Ignatius of Antioch, his friend, St. John Chrysostom eulogizes Ignatius as the right kind of bishop in light of Titus 1:7-9 for his spotless integrity to Christ and his teaching, reflected in his character. And in his homily to honor St. Ignatius of Antioch, St. John Chrysostom further says, calling us to live a life of faith-based conscience for integrity to Christ and his teaching, like St. Ignatius of Antioch:

For coming hither and beholding this saint, he will keep these noble possessions unmoved, persuading his own soul to be moderate by the recollection of this man's mighty deeds, and not suffering his conscience by the mighty deeds to be lifted up to any self-conceit. And it is no slight thing for those in prosperity not to be puffed up at their good fortune, but to know how to bear their prosperity with moderation, so that the treasure is serviceable to all, the resting place is suitable, for the fallen, in order that they may escape from their temptations, for the fortunate, that their success may remain secure, for those in weakness indeed, that they may return to health, and for the healthy, that they may not fall into weakness.

Sabiduría Experiencial de Santa Teresa de Ávila: Nada te Turbe Debido a la Fe Firme en Dios

El 15 de octubre es la feast conmemorativa de Santa Terea de Jesús, virgen y doctora de la Iglesia. Uno de sus poemas famosos es “Nada te Turbe”.

Nada te turbe, nada te espante todo se pasa, 

Dios no se muda, la paciencia todo lo alcanza, 

quien a Dios tiene nada le falta sólo Dios basta.

Esto se trata de mantener la estabilidad de tu corazón y alma en medio de la turbulenta realidad a través de tu firme fe en Dios. Esta es una prueba de su fe, porque la fe fuerte lleva a la paciencia, un escudo contra las perturbaciones externas.

Entonces Santiago el Menor escribió:

Hermanos, considérense afortunados cuando les toca soportar toda clase de pruebas. Esta puesta a prueba de la fe desarrolla la capacidad de soportar, y la capacidad de soportar debe llegar a ser perfecta, si queremos ser perfectos, completos, sin que nos falte nada (Carta de Santiago, 1: 2-4).

Estabilidad frente a las perturbaciones porque vuestra fe firme os permite soportar.

Y esto, Pablo testifica, recordando cómo soportó momentos difíciles:

La primera vez que me defendí ante el tribunal, nadie me ayudó. Todos me abandonaron. Que no se les tome en cuenta. Pero el Señor estuvo a mi lado y me dio fuerzas para que, por mi medio, se proclamara claramente el mensaje de salvación y lo oyeran todos los paganos. Y fui librado de las fauces del león. El Señor me seguirá librando de todos los peligros y me llevará salvo a su Reino celestial. A él la gloria por los siglos de los siglos. Amén (2º Carta a Timoteo, 4:16-18).

Que Dios esté siempre con ustedes a través de su fe firme para que nada los pueda nada te turbe  y para que puedan soportar las tribulaciones, porque solo Dios basta. Amen.

On the Memorial Feast of Our Lady of the Rosary

 The month of October is a Marian month. We honor the Blessed Virgin Mary as Our Lady of the Rosary. And the memorial feast of Our Lady of the Rosary is October 7, on the anniversary of the Christendom’s victory at the Battle of Lepanto, 1571.

The Scripture Readings of the Memorial of Our Lady of the Rosary (Acts1:12-14; Luke 1:26-38) reflects the first mystery and the last mystery of all 20 mysteries in the 4 categories in the Holy Rosary. And the Responsorial Psalm (Luke 1:46-47, 48-49, 50-51, 52-53, 54-55) is drawn from Mary’s Magnificat canticle (Luke 1:46-55) during her visitation to Elizabeth, which is reflected on the second Joyful Mystery.

The Rosary is Christological, as well as, Mariological, because each mystery of the Rosary reflects how Mary may contemplate on the life of her Son, Jesus the Christ, from his virginal conception in her womb to his ascension into heaven, following his passion, death, and resurrection, upon his performing of miraculous signs and proclaiming his Kingdom. And the last two glorious mysteries reflect Mary’s assumption and heavenly coronation, to reflect Jesus’ reunification with his mother, Mary.  In fact, the Rosary puts Christ and his mother, Blessed Virgin Mary together in its each mystery, we cite both the Lord’s Prayer (Our Father …(Pater Noster)) and the Angelic Greeting to Mary (Hail Mary (Ave Maria)…), connecting Jesus and his mother, Blessed Virgin Mary.

As St. Augustine of Hippo puts it in De Sancta Virginitate (On Holy Virginity), Mary serves not only as the Theotokos but also collaborates her Son’s salvific and redemptive works (not to be confused with “coredemptrix”, as Pope Francis cautions). It means that Mary helps us receive the salvific and redemptive providence of God from her Son, Jesus the Christ. Given this, by putting Jesus, through the prayer that he taught, the Lord’s Prayer (“Our Father..”), and Mary, through Archangel Gabriel’s greetings to Mary (“Hail Mary…”), reflecting on his earthly life, his public ministry, and his passion, death, resurrection, and ascension, as well as, Mary’s assumption and coronation, the Rosary helps us come closer to the union of Jesus and his mother, Mary, for his salvific and redemptive providential benefits.

Because we are called to carry on the works of Jesus (i.e. John 14:12; Matthew 28:19-20), we may face many challenges against us for doing his works. However, we can overcome adversities and complete our apostolic works on Christ’s behalf through the Rosary, as in the case with St. Dominic Guzman, to whom Mary revealed her Psalter, which has been developed into the Holy Rosary. And, as the Christendom was able to fend off a great threat of destruction with its victory of the Battle of Lepanto in 1571, through a fervent prayer of the Rosary, it also has a protective benefit. These are just a few examples of the Rosary’s powerful benefits to the faithful. In fact, the Church and her faithful believers have overcome so many challenges through the Rosary. So, Pope Leo XIII calls the Rosary as a powerful weapon against enemies of our faith in Christ and his Church.

The five Joyful Mysteries: the Annunciation, the Visitation, the Nativity of the Lord, the Presentation of the Lord, and Finding Jesus in the Temple, covering Jesus’ life form the conception to his adolescence. The five Luminous Mysteries: the Baptism of the Lord, the Wedding at Cana, Proclamation of the Kingdom, the Transfiguration of the Lord, and the Institution of the Holy Eucharist, to punctuate Jesus’ public ministry.  The five Sorrowful Mysteries: Agony in the Garden, Scourging at the Pillar, Crowning with Thorns, Carrying of the Cross, and the Crucifixion, reflects Jesus’ passion and death from late Holy Thursday night to the afternoon of Good Friday. The Via Crusis, the Stations of the Cross, are in this context. Then, the five Glorious Mysteries: the Resurrection of the Lord, the Assumption of the Lord, the Descent of the Holy Spirit, Assumption of the Blessed Virgin Mary, and Crowning of the Blessed Virgin Mary, reflects the Paschaltide and beyond.

Moving from the five Joyful Mysteries to the five Glorious Mysteries through the five Luminous Mysteries and the five Sorrowful Mysteries, we can reflect God’s salvific and redemptive scheme from the incarnation of Christ in Mary’s womb at the Annunciation all the way to the consummation of it with the incarnated Christ’s reunification with his mother as the heavenly Gebirah (Queen Mother).  This spectrum of the Rosary is reflected in all four canonical Gospels and the Book of Revelation.

Through all 20 mysteries of the Holy Rosary, which grew out of the Marian Psalter given to St. Dominic Guzman, we reflect the life of Jesus from his conception in Mary’s womb to his ascension into heaven to seat at the right hand of the Father, as well as, his mother’s assumption and coronation. We also unite Jesus and his mother, Blessed Virgin Mary, as we cite the Lord’s Prayer (“Our Father..”) in each mystery , responded with the Angelic Greeting to Mary (“Hail Mary..”) 10 times. And this is how we continue to fight and win our spiritual wars against Satan, until Christ returns. So, we serve our Lord Jesus Christ more effectively with the Holy Rosary. 

Jesus’ Revelation Puts St. Maria Faustina Kowalska’s Heart Yoked (ἑτεροζυγέω) with His for the Divine Mercy

The memorial feast of St. Maria Faustina Kowalska (October 5) is the day after the memorial feast of St. Francis of Assisi (October 4).  Interestingly, these memorial feast days share the same Gospel Reading: Matthew 11:25-30.  So we may hear the same Gospel reading text two days in row, reflecting St. Francis of Assisi and St. Maria Faustina Kowalska. And there must be something in common between these Saints in regard to the text of Matthew 11:25-30.

This Gospel narrative has two components:

Jesus praising the Father for revealing His wisdom and salvific truth only to those who are humble, while keeping these from those who are arrogant and do not believe (vv.25-27).

Jesus invites all who believe come to him to unburden themselves by yoking themselves with Christ (vv. 28-30).

In fact, Jesus made a revelation to St. Francis and called him to repair his house. And Jesus also appeared to St. Faustina and revealed the salvific truth of the Divine Mercy. And these Saints found rest in their intimate relationship with Jesus,  benefitting the true peace that only Jesus can give (John 14:27). Otherwise, as St. Augustine indicated in his Confession, their hearts would remain restless to be in the world. Because St. Francis and St. Faustina sought Jesus and yoked themselves with him, they were in peace though they were physically in this restless world.  At the same time, Jesus chose them to have the truth on his Christological and soteriological truth be revealed to them, because these Saints were trustworthy to him for their faith and humility. They were blessed anawim for being poor in spirit (Matthew 5:3).

Besides this common aspect with St. Francis of Assisi, as reflected in Mathew 11:25-30, St. Maria Faustina Kowalska has her own uniquely intimate relationship with Jesus, reflecting her mission.

It was on May 27, 1937, as she was praying, Jesus revealed himself to St. Maria Faustina, through these words:

My daughter, let your heart be filled with joy. I, the Lord, am with you. Fear nothing. You are in My heart (Diary of St. Maria Faustina, 1133).

In response, she wrote in her diary:

At that moment, I knew the great majesty of God, and I understood that nothing could be compared with one single perception of God. Outward greatness dwindles like a speck of dust before one act of a deeper knowledge of God (1133). The Lord has poured such a depth of peace into my soul that nothing will disturb it any more. Despite everything that goes on around me, I am not deprived of my peace for a moment. Even if the whole world were crumbling, it would not disturb the depth of the silence which is within me and in which God rests. All events, all the various things which happen are under His foot (1134). This deeper knowledge of God gives me full liberty and spiritual freedom, and nothing can disturb my close union with Him, not even the angelic powers. I feel that I am great when I am united to God. What happiness it is to have the consciousness of God in one's heart and to live in close intimacy with Him (1135).

This intimate revelation of Jesus to St. Maria Faustina reflects these words of Jesus spoken to the crowds, confronting their disbelief and unrepentance, with his testimony to John the Baptist and himself (Matthew 11:7-24).

I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike (Matthew 11:25). Yes, Father, such has been your gracious will (v.26). All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him (v.27).

What was revealed to St. Maria Faustina, whom Jesus called “my daughter”(1133) is what she describes as deeper knowledge given by God led her to full liberty and spiritual freedom in intimate union with God (1135).

On that day, Jesus further spoke to her from the Eucharistic host:

Here is My repose (1135).

And Jesus said more to Maria Faustina during benediction:

I am pleased to rest in your heart and nothing will stop Me from granting you graces (1135).

On the day of Corpus Christi, 1937, through his revelation, it was made clear that St. Maria Faustina was in Jesus and he in her (her heart), as desired by him (John 14:20; 15:4; 17:23).

Then, on the day of Corpus Christi, June 1, 1937, during the procession, Jesus , again, spoke to Maria Faustina, as her heart was pierced as a flame issued from the Eucharistic host:

Here is My resting place (1140).             

With these words, Jesus found his resting place in the heart of St. Maria Faustina, on the Corpus Christi fest day, 1937.

And she wrote in her diary:

My heart was enflamed, and I felt that I was transformed completely into Him (1140). In the evening, He gave me to understand how fleeting all earthly things are, and how everything that appears great disappears like smoke, and does not give the soul freedom, but weariness. Happy the soul that understands these things and with only one foot touches the earth. My repose is to be united with You; everything else tires me. Oh, how much I feel I am in exile! I see that no one understands my interior life. You alone understand me, You who are hidden in my heart and yet are eternally alive (1141).

St. Maria Faustina’s heart was on holy fire through what Jesus revealed to her. The revelation made her in him and he in her, though she was physically in the world. And this transformative union that she had with him, while being in the world made her tired as if being in exile, assured her of peace and freedom.

Through this revelation of Jesus to her, his daughter, Maria Faustina was yoked with him as one, just as these words of his describe:

Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. For my yoke is easy, and my burden light (Matthew 11:28-30).

The union between St. Maria Faustina Kowalska and Jesus enjoy, being one (yoked together/ ἑτεροζυγέω (heterozugeo)), is because of his love, which empowered her though having felt tired to be in this sin-plagued world, like being in exile. And this is reflected in these words of St. Paul of Tarsus to the Ephesians, as found in the First Reading on her memorial feast (Ephesians 3:14-19):

He (Christ) may grant you in accord with the riches of his glory to be strengthened with power through his Spirit in the inner self, and that Christ may dwell in your hearts through faith; that you, rooted and grounded in love, may have strength to comprehend with all the holy ones what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God (vv. 16-19).

Because of this intimate union with her, reflecting love, Jesus revealed the Christological and soteriological truth about the Divine Mercy to her and asked her to let the world know. So she humbly and faithfully did as Jesus’ God’s beloved daughter and trusted one. And St. John Paul II, as pope, further carried her mission on.

Reflection:

Has Jesus revealed something hidden from those whose own secular knowledge and wisdom blind them to you? If so, are you in him and he in you? In other words, are you yoked with him as one? And is your heart on holy fire? In other words, is your heart burning with the Holy Spirit, the power?

St. Francis of Assisi: With Revealed Wisdom of God, Drawn to Christ in Peace

It has been said that St. Francis of Assisi is a popular Saint among all the Saints. He certainly gravitates hearts of not just Catholics and other Christians but also non-Christians and even non-believers. As to reflect this, in October, 1986, St. John Paul II, as Pope, initiated the World Day of Prayer for Peace in Assisi, amidst the cold war, gathering leaders of various religious tradition as one, putting the spirit of Nostra Aetate (1965) by St. Paul VI.

What is it in him that draws us across cultures and religious traditions to St. Francis of Assisi as one in peace and harmony?

This must have something to do with the collective commonality of all human souls and psyches, we are created by God in His triune image (Genesis 1:26-27).

Ever since Adam and Eve were evicted from Eden (Genesis 3:24), the humanity has been plagued with disharmony and conflicts. To this, God the Father, the Creator, has sent His Son (John 3:16), incarnated in the human flesh of Jesus by the power of the Holy Spirit (Luke 1:30-33, 35), to dwell among us (i.e. John 1:1, 14), so that we may receive peace through the Son (John 14:27) and come together as one with the Father through Christ the Son (John 17:20-23). And this oneness not only with each other but also with God the Father through the Son, held by the Holy Spirit in peace is the ultimate new creation (i.e. 2 Corinthians 5:17; Galatians 6:15) out of the broken old creation which is plagued with sins. And the fact that St. Francis of Assisi brings people together as brothers and sisters, across nations, from all the ends of the earth, in peace and harmony, makes him a beloved artisan to do the will of Christ for our unity not only with each other but with the triune God (i.e. John 17:20-23).

Certainly, St. Francis of Assisi himself is a channel of love and peace, which are dimensions of the fruit of the Holy Spirit, along with joy, forbearance, kindness, goodness, faithfulness, gentleness and self-control (Galatians 5:22-23). So how did St. Francis of Assisi become involved with making peace and unity for the Lord Jesus Christ?

Perhaps, it was his war trauma that prompted Francis’ transformation.

In 1202, Perugia attacked Assisi, and brave men of Assisi responded to defend. Francis eagerly joined his fellow men to defend Assisi. However, this war took so many lives as piles of carnages were left in the fields. Francis was spared from the battlefield slaughtering and taken as a prisoner of war by the Perugians. Because of his aristocratic background, the Perugians did not kill but used him for a ransom. In the following year, Francis was released and returned to Assisi.

Francis was sick upon his return and needed to recoup. Though he gradually recovered his physical strengths, Francis was a different person from whom he used to be before the battle.

It must be the Holy Spirit to subtly and gradually turning Francis’ heart to become more like Jesus’. Though he used to enjoy a privileged life of luxury and pleasure as a son of a wealthy merchant before the battle, Francis became drawn to needs of the poor and the sick in his community. In the meantime, he became less interested in the privileged life that he used to enjoy. He began to give away more and more of his possessions to the poor and tend the need of lepers.  He also began to give some out of his father’s possessions for the poor and the sick.  This enraged his father.

In bishop’s presence, his father demanded Francis a restitution. But Francis flatly refused to do so and renounced his tie with the family. To symbolize this, Francis took the last set of his cloths that he was wearing. To this, the bishop threw a cloak on Francis. And he walked away.

This shows that Francis sure loved Jesus more than his father and mother in order to follow him (Matthew 10:37; Luke 14:26). And he made himself detached from his earthly family, in addition to all the earthly material things, to follow Jesus. So he chose to live as an anav, just as Jesus was on earth.

In 1206, while Francis was at the ruin of San Damiano church, in his vision, Jesus called him, “Francis, Francis, go and repair my house, which as you can see, is falling into ruins!” Francis took this call from the Lord literally as he actually rebuilt the church of San Damiano through his carpentry work, brick by brick. But this has resulted in ongoing repair process of the broken Church, which reflects the broken humanity, plagued with conflicts and disharmonies. Even after more than 800 years from his repair of the church of San Damiano, St. Francis of Assisi continues to bring children of God in His triune image (Genesis 1:26-27) to Him through Christ (John 17:20-23) as one body, which is the Church (1 Corinthians 12:12-27), with Christ its head (Colossians 1:8).

For St. Francis, Lord Jesus Christ was so intimate. For this, he certainly has been chosen and blessed to have God’s wisdom revealed to him, for being an anav, as reflected in the Gospel Reading of his memorial feast (Matthew 11:25-30). And the wisdom was revealed to St. Francis through the Holy Spirit, orienting him to see Christ in the poor and the sick, including leppers, in light of these words of Christ:

For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me (Matthew 25:35-36).

So, Christ also called St. Francis to yoke with him as one:

Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. For my yoke is easy, and my burden light (Matthew 11:28-30).

St. Francis of Assisi was in Christ’s peace as he had his yoke to be united with him, as he found him among the poor and the sick. It means that the abject poverty that he embraced, upon renouncing his tie with his family, was no longer troublesome to him but rather helped him attain peace of Christ in intimacy with him.

Are you drawn to Christ in poverty of anav, as St. Francis of Assisi was? If so, you are a true disciple of Christ, having detached yourself from all earthly things, loving him more than those on your blood line, carrying your cross daily. If this is the case with you, Christ sure has chosen you to reveal the wisdom, which is kept from those let worldly matter, including secular wisdom, blind and deaf to the wisdom of God. And those whom the wisdom is revealed to can see Christ intimately among the poor and the sick. This wisdom vision to see Christ this way enables you to repair the Church, the house of Christ, one body of Christ, as the new creation, as it was the case with St. Francis of Assisi.

If you truly find St. Francis of Assisi as your beloved Saint for inspiration, then, you are loving Christ more than anyone on earth, renouncing all earthly possessions of yours, carrying your cross, to follow the Lord Jesus Christ and to take your share in repairing the Church, in which all Children of God are brought as one with the Father.

Increased Faith (27th Sunday, C): Overcoming an Obstacle of Ego-Centric Consciousness for Humbler Servantship with More Powerful Service

You provide service to someone. But the recipient of your service never acknowledges your dedication and hard work. If that’s the case, wouldn’t you be disheartened? Wouldn’t you be so discouraged to continue serving this person if the recipient of your service never expresses his or her appreciation to you?

It is human nature that we want to be recognized and appreciated for what we do. Positive recognition and expressed appreciation for what you action reinforce it, according to the behaviorism in psychology. As a living will die if it is deprived of life sustenance materials, such as water and food, behavior will extinguish if there is no reinforce.

Jesus’ teaching in the Gospel Reading of the 27^th Sunday in Ordinary Time, Cycle C, Luke 17:5-10, however, goes rather contrary to this human nature in the behaviorism of psychology. Basically, Jesus teaches that we do what we do not to seek recognition but simply it gives meaning and joy for simply doing what we do. As disciples of Jesus, motives and reinforcers of our behaviors are not extrinsic but rather intrinsic, stemming from our increased faith. Therefore, whether someone recognize and expresses his or her appreciation of what we do, we just do what we are called to, because it gives us immeasurable meaning and joy to know that our actions are bearing good fruits abundantly – the consequences of our acts lead to the realization of God’s will, namely, the coming of His Kingdom on earth as it is in heaven. And this is a sure sign of “increased faith”, which is an indication of matured faith, which shifts our psychospiritual gravitational center from ego to Christ.

Increased faith enables us to deny ourselves so that we can bear our cross, a prospect of martyrdom (e.g. Luke 9:23). To put it in Buddhist term, as our faith increases, we are more likely to attain anatman (anatta), which is understood as the state of no ego.  This is freedom from ego-centric consciousness, which Adam and Eve gained as a result of committing the Original Sin, as tempted to have God-like perception, as they hid their genital areas (Genesis 3:6-13).

This ego-centric consciousness has been at the root of all of our sins. And this makes it difficult to follow Jesus and to do what he calls us to do.

In order to overcome this psychospiritual pathology of ego-centric consciousness, which is a major obstacle to attain Christ-centered life, the Gospel Reading (Luke 17:5-10) calls us to increase our faith to make us humble servants, who seek nothing for themselves but totally dedicate every ounce of their works to the Lord.

Because faith is a gift of the Holy Spirit (1 Corinthians 12:9), in order to attain the increased faith, we must let the Holy Spirit fill us. As in the Second Reading (2 Timothy 1:6-8, 13-14), Paul tells his primary successor, Timothy, that the Holy Spirit is of power and love and self-control (2 Timothy 1:7). And this power of the Holy Spirit, imbuing faith, is as powerful as uprooting a mulberry tree and plant it in the bottom of the ocean without making the one who is filled with the Holy Spirit looking big but keeping him or her as tiny as a mustard seed, for humility (i.e. Luke 17:6).

The increased faith, which comes through the powerful Holy Spirit (i.e. Acts 1:8) is also characterized with love and self-control (2 Timothy 1:7), both of which are essence of the fruit of the Holy Spirit (Galatians 5:22-23). Therefore, we become more patient in waiting for God’s promised action to take place with our unshaken trust, as experienced by Habakkuk in the First Reading (Habakkuk 1:2-3; 2:2-4). And because love is of the Holy Spirit and a dimension of the multifaceted fruit of the Holy Spirit (Galatians 5:22), as our faith increased through the Holy Spirit, our love grows stronger, and making us more patient and less ego-centric/self-seeking (i.e. 1 Corinthians 13:4-5). This is why the increased faith makes us humbler to a point of self-deprecating as “unprofitable servant”(Luke 17:10).

In making petitioning prayers, we tend to ask God out of our ego-centric intention. For example, we pray, “Lord, increase my income!”, “boost my reputation!”, “elevate my social status!” and so forth.  Making such petitions in our prayers is a sign of immature faith or no faith.  If this is the case with you, then, you do need to cry out to the Lord, “Increase my faith, O Lord!” with full understanding of the consequences of the increased faith, such as self-deprecation for humility and self-denial for egolessness or what Buddhists sees as anatman (anatta).

As our faith increases, our ego shrinks, making our visibility as tiny as a mustard seed. But, the increased faith also makes our works of service as powerful as uprooting and transplanting it at the ocean bottom!

And this is what Christian life – being a disciple of Christ – means.

St. Padre Pio : Carrying His Cross, Receiving Christ's Yoke, for Redemptive Suffering and an Antidote to Theodicy

September 23 is the Feast of Pius of Pietrelcina, an Italian Franciscan Capuchin priest, affectionally known as St. Padre Pio.

What does St. Padre Pio evoke you?

Perhaps, the stigmata he had.

Then, what does the stigmata of St. Padre Pio mean?

It can be a powerfully visible sign of bearing tremendous suffering bored by him, invoking the Passion of the crucified Christ.

Perhaps, St. Paul of Tarsus, Apostle, can be the first stigmatist, given these words of him against the Judaizers, who demanded circumcision on Gentile Christians.

Not even those having themselves circumcised observe the law themselves; they only want you to be circumcised so that they may boast of your flesh. But may I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. For neither does circumcision mean anything, nor does uncircumcision, but only a new creation.

Peace and mercy be to all who follow this rule and to the Israel of God. From now on, let no one make troubles for me; for I bear the marks of Jesus on my body. The grace of our Lord Jesus Christ be with your spirit, brothers. Amen (Galatians 6:13-18).

By saying, “for I bear the marks of Jesus on my body”(Galatians 6:17), Paul was indicating that he bore the marks of Jesus on his body. And this can be the first known stigmata, given his intimacy with Christ (i.e. Philippians 1:15-23; 3:7-14), Paul bore suffering for Christ as to share his portion of Christ’s redemptive passion for us, symbolically resulting in bearing the marks of Jesus on his body, stigmata.

As found in St. Paul’s teaching, bearing suffering for a duration of time is understood as “μακροθυμία” ( makrothumia) in Biblical Greek. In this Greek word, μακρός (makros) indicates a long period of time, as well as, a great distance, while θυμός (thumos) means strong passion, suffering. And it is often translated in English as “patience”, as one of many aspects of selfless love (ἀγάπη- agape) in 1 Corinthians 13:4.

While St. Paul of Tarsus endured tremendous suffering on his apostolic mission in his intimacy with Christ, who suffered and died to save and redeem us, St. Padre Pio also bored tremendous suffering to death, as his cross to carry, throughout his pastoral ministries. And this is reflected in the Gospel Reading of the Feast of St. Padre Pio, Matthew16:24-27. Had he had proclivity to himself, then, he would not have been able to carry his cross to follow Christ. It would keep him from Christ and his Passion and death, symbolized with his Cross, which symbolizes the salvation and redemption for us. Therefore, as it was the case with St. Paul, St. Padre Pio was crucified with Christ as he carried his cross and had Christ living in him, and it is living by faith, as reflected in the First Reading (Galatians 2:19-20).

In his homily at the canonization Mass for St. Padre Pio, as Pope, St. John Paul II reasoned that St. Padre Pio was able to bear suffering with redemptive meaning because he has received the yoke of Christ (i.e. Matthew 11:28-30). Therefore, the life of St. Padre Pio, in particular, the way he bore suffering with his patience, carrying his cross, reminds us that Jesus not only asks us to take our cross to follow him but also calls us to take his yoke so that our cross can be not only bearable but also bears redemptive meaning, while bringing us intimately to him.

The way St. Padre Pio was bearing suffering to his death in connection with the crucified Christ also gives redemptive meaning to our sufferings, whether they lead to restoration of health or death. And the way he bore suffering is a powerful antidote to the heresy of theodicy.

St. Matthew: A Jewish Man Who Shifted His Master from Caesar to Jesus

In the Gospel Reading of the 25^th Sunday in Ordinary Time, Cycle C, Luke 16:1-13, Jesus spoke the parable of the shrewd but dishonest steward and the parable’s application. In the year 2022, which is on Cycle C, the Feast of St. Matthew, Apostle and Evangelist (September 21) falls during the week of the 25^th week in ordinary time.  And I find this quite interesting because Matthew (also known as Levi in the Gospels of Mark and Luke) was a steward of the Roman colonial authorities, collecting taxes from his fellow Israelites for Caesar, while Roman citizens were exempted from taxation at that time. It is not certain if Matthew was dishonest as the steward in Jesus’ parable (Luke 16:1-8) was. He could be a publican (tax collector) trustworthy to the Roman authorities, and did not collect more than he was authorized by the Romans. Regardless of the degree of his honesty in his stewardship, Matthew’s career dealt with mammon, as the taxes he collected on behalf of the Romans were for Caesar, not for God.  Perhaps, he struggled with his Jewish conscience, which was in conflict with this stewardship for Caesar, a pagan, as portrayed in a popular TV show, “The Chosen”, though the steward in Jesus’ parable did not experience a pang of conscience at all as he went on to further squandered his master’s assets by reducing the debts of the master’s tenant farmers without his authorization.

Matthew is a late comer among the twelve apostles. He was not in the first batch of the disciples whom Jesus recruited by the Sea of Galilee (Matthew 4:18-22). By the time he became a disciple, Jesus’ public ministry in Galilee had become quite well-known not only in the region of Galilee but also all the way to Judea and even to where Gentiles were predominant residents, such as Syria and Decapolis, as he drew a large crowd to his ministries of preaching on the Kingdom and healing (Matthew 4:23-25). According to Matthew, by the time he joined Jesus and other disciples, such as Peter, Andrew, James, and John, Jesus had already given his Sermon on the Mount to the crowds (Matthew 5:1-7:29), cleansed a leper (Matthew 8:1-4), healed a centurion’s servant (Matthew 8:5-13), cured Peter’s mother-in-law (Matthew 8:14-15), calmed the sea storm (Matthew 8:23-27), healed the demoniacs (Matthew 8:28-34), and healed a paralytic man brought by his faithful friends (Matthew 9:1-8).

While Jesus’ public ministry of preaching and healing was in progress in Galilee, Matthew served as a Caesar’s steward, collecting taxes from his fellow Israelites. It sure made him an object of hatred by them. In this sense, Matthew probably had no Jewish friend for him, except for fellow tax collectors. Perhaps, this had been tormenting him inside. And we cannot deny a possibility that Matthew had growing interest in Jesus, hoping to be free from his internal moral and spiritual dilemma as an Israelite betraying his fellow people by serving for the colonial power, Caesar the Roman.

Perhaps, it was just a right time for Matthew that Jesus saw and called him to follow, and he readily followed him (Matthew 9:9). He did not hesitate when Jesus called him. Matthew did not seem to be like one of these “would be followers” (Matthew 8:18-22), who could be indecisive in following Jesus. So, Matthew left his lucrative tax collecting career and simply followed Jesus, as he must have been waiting for the Messiah as a Jewish man.

Matthew must have been so happy that it was Jesus who took the initiative to reach out to him, as it was the case with other disciples, who were called by him. Calling Matthew to follow him and to be in his company was like finding a lost sheep (Luke 15:3-7). But, in this case, Jesus could have found and redeemed more than just a lost sheep, named Matthew, because finding Matthew resulted in having contact with more lost sheep of Israel, Matthew’s fellow tax collectors.

Matthew must have rejoiced to be found and called by Jesus, as he invited him and his disciples to his house for dinner on that day, also bringing a bunch of other tax collectors and sinners to this table fellowship with Jesus (Matthew 9:10). Though it is not written whether these tax collectors and sinners converted their hearts and joined Jesus’ discipleship as Matthew did. Nevertheless, they encountered Jesus the Messiah. And his Word was sown to their hearts, as reflected in his parable of the sower (Luke 8:4-15).

Then, the Pharisees complained and accused of Jesus for eating with tax collectors and sinners (Matthew 9:11), as they reacted contemptuously when he spoke of the parable of the dishonest steward and the parable’s application (Luke 16:14).

The Pharisees must have regarded Jesus befriending himself with those who had fattened themselves with mammon by cheating both their Roman masters and fellow Jewish tax payers. So, Jesus explained why, citing Hosea 6:6:

Those who are well do not need a physician, but the sick do. Go and learn the meaning of the words, “I desire mercy, not sacrifice”. I did not come to call the righteous but sinners (Matthew 9:12-13).

Jesus was not just having dinner with the tax collectors and sinners at Matthew’s house on the evening of calling Matthew. Jesus must have called all of them to follow him as Matthew started, treating them with his mercy so that they could repent and respond to his call on them affirmatively. So, the First Reading of the Feast of St. Matthew (Ephesians 4:1-7, 11-13) reminds us to live worthy of Jesus’ call, which we all have received, with humility, gentleness, patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace, in order to build the Church as one body.

We cannot serve God and mammon at the same time. Matthew handled mammon in his service to Caesar. But, he was happy to have been found by his true master, Jesus. So, by following his, Matthew began to serve Jesus, writing his Gospel, and engaging in his apostolic mission until he was beheaded in 60AD.

Maria, Mater Dolorosa

We have Marian Octave in August, from the Solemnity of Assumption (August 15)  to the Memorial of the Queenship (August 22). There is another Marian Octave in the following month, from the Feast of Mary’s Nativity (September 8) to the Memorial of Our Lady of the Sorrows (September 15).  The Marian Octave of August reflects the consummation of Mary’s mission, her service to God the Father as the Theotokos (God bearer, the Mother of God, the Ark of the New Covenant),  resulting in the heavenly coronation as the Gebirah (Queen-Mother) of the Christ the King in his Kingdom, upon her Assumption into heaven.  In contrast, the Marian Octave of September focuses on Mary’s life on earth, from her birth to her Assumption. And it reminds that her life on earth was challenged by many sorrows, represented with the Seven Sorrows, because of her Son, who suffered and died but rose from the dead to save and redeem us. In other words, Mary was born to bear many sufferings and to grieve because of her Son’s sufferings and death, reflected on the Seven Sorrows of Mary, as revealed to St. Bridget of Sweden (1303-1373) and on the Sorrowful Mysteries of the Holy Rosary, based on the revelation to St. Dominic Guzman (1170–1221).

Seven Sorrows of Mary	Sorrowful Mysteries of the Holy Rosary
I.                The Prophecy of Simeon (Luke 2:34-35)
II.             The Flight Into Egypt (Matthew 2:13-14)
III.           The Loss of Jesus in the Temple (Luke 2:43-45)
	1.    The Agony in the Garden (Matthew 26:36-46)
	2.    The Scourging at the Pillar (John 19:1-7)
IV.          Mary Meets Jesus on His Way to Calvary (Luke 23:27-29)	3.    The Crowning with Thorns (Matthew 27:27-31)
	4.    The Carrying of the Cross             Matthew 27:31-33)
V.             Mary Stands at the Foot of the Cross (John 19:25-27)	5.    The Crucifixion and Death ((John 19:18-30)
VI.          Jesus is Taken Down From the Cross (John 19:32-34)
VII.        The Burial of Jesus (John 19:41-42)

 As reflected in the First Sorrow of Mary, Simeon prophesized Mary’s suffering in these words, which are from the optional Gospel Reading of the Memorial of Our Lady of Sorrows (Luke 2:33-35):

Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted, and you yourself a sword will pierce so that the thoughts of many hearts may be revealed  (Luke 2:34-35).

Simeon made this prophecy of Mary’s sorrows as her First Sorrow, when she and her husband, Joseph, brought baby Jesus to the temple for the presentation of the firstborn son to be consecrated (Exodus 13:2), upon her completion of postpartum purification (Leviticus 12:2-4) (Luke 2:22-38). Because the Presentation of the Lord is the Fourth Joyful Mystery of the Holy Rosary, it is quite interesting to find the First Sorry of Mary in this context.  And this first Sorry of Mary is Simeon’s prophesy for other Sorrows of hers, because her Son, Jesus, was destined for the fall and rise of many in Israel (Luke 2:34), meaning that he was to bring a sward for the division: those who believe in him and those who do not (i.e. Matthew 10:34-36). And this division brought by Jesus is to reveal thoughts of many hearts: yearning for the truth found in Jesus’ teaching and repugnance to his teaching.  Mary was to suffer and bear sorrows because of the division brought by her Son, Jesus, and how people react to him and his teaching, as she was to be pierced by a sword.

Jesus said to bring a sward for making the division between those whose hearts’ thought to long for his truth and those who reject it (Matthew 10:34). And Mary was prophesized to be pierced by a sword by Simeon (Luke 2:35).The sword of Jesus to divide the believers and non-believers is μάχαιρα/machaira (Matthew 10:34), while the sword that pierces Mary is ῥομφαία /rhomphaia (Luke 2:35). The former is a short sword that can be easily carried. It is also what Peter used in cutting the ear the high priest’s servant when Jesus was arrested (John 18:10). On the other hand, the latter is a sabre, long and wide blade sword of the Thracian origin. But it also figuratively refers to a war, as well as, grief. Therefore, Simeon’s prophesy on Mary’s suffering with sorrows, as being pierced by ῥομφαία /rhomphaia may also be symbolically referred to Satan’s attack on a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars, pregnant with a son (Revelation 12:1-18).

The Gospel Reading of the Memorial of Our Lady of Sorrows (John 19:25-27) reflects the Fifth Sorrow of Mary and a part of the Fifth Sorrowful Mystery of the Holy Rosary. In this Gospel text, we see Mary, together with Mary Magdalene and other women, and John, at the foot of the Cross, on which Jesus was lifted. And we hear Jesus saying to Mary, “Woman, behold, your son” (John 19:26), prompting her to look at John, whom he loved, and saying to him, “Behold, your mother”(John 19:27), prompting him to look at Mary.

Before expiration, out of his excruciating agony, Jesus mastered up to make sure his mother, Mary, in sorrow, is well-taken care by John, who did not desert him, as Peter and other disciples did. Jesus must have found John to be the fitting one to care for Mary. And John in this scene represents us, those who believe in him and follow him, carrying our own respective crosses (i.e. Matthew 16:24).

According to the Jewish tradition, it was for Jesus, the firstborn son, to care for Mary, who has become a widow by that time, after Joseph’s death. But, he was dying on the Cross, as watched by his mother, Mary. Jesus sensed not only her sorrow but also her concerned of a possibility to be a lone widow, after his death. So, he wanted to assured her that John, who remained as faithful as her in following him to the foot of the Cross, would care for her in his place. This was how Jesus loved and cared for his mother, Mary, in his last hour on the Cross.

The First Reading of the Memorial of Our Lady of Sorrows (Hebrews 5:7-9) describes Jesus’ psychospiritual agony in the Garden of Gethsemane (Matthew 26:36–46//Mark 14:32–42//Luke 22:39–46). And it is reflected on the First Sorrowful Mystery of the Holy Rosary.

Though she was not physically present in the scene, Mary sure saw her Son, Jesus, was already in deep anguish. At that dark hour, Mary shared Jesus’ agony, though Peter, James, and John, who were physically at the scene, did not seem to feel his pain, as they were asleep. Following this, Jesus began walking his destined path to Calvary, known as Via Dolorosa, punctuated with the 14 Stations of the Cross. And Mary walked on this path of sorrows with her Son, Jesus, as reflected on her Fourth Sorrow on.

Yes, Mary is the Most Blessed Virgin, which goes with her holy name, which is celebrated during the September Marian Octave, on September 12. But, being most blessed among all humans also came with unfathomable sorrows, because of the passion and death of her Son, Jesus, for our salvation and redemption. By bearing her sorrows, being pierced, for her Son, and for us, her spiritual children, offspring, Mary has become the prime collaborator to God’s scheme of our salvation and redemption.  Our salvation and redemption have been made possible, because Mary has suffered, as her Son, Jesus, has gone through suffering and death.

The sufferings of Jesus and his mother, Mary, have not ceased. Both Jesus and Mary continue to suffer because we have not stopped sinning and apostatizing. Our sins and apostasy continue to keep both Jesus and Mary in suffering and sorrow.

That is why Mary’s Seven Sorrows were revealed to St. Bridged by Jesus. That is why she has been speaking to the world to repent and to return to her Son in her apparitions. If we do not listen to Our Lady of Sorrows, who has been warning us of catastrophic consequences of our sins, keeping her Son and her, in suffering and sorrow, we might turn Christ’s suffering and death, as well as, the sorrows of Mary, meaningless.

As we reflect on Mary’s sorrow, along with the suffering and death of her Son, Jesus the Christ, contemplating on her messages in making apparitions, let us show our love and care for the sorrowful Immaculate Heart of our mother, Mary, by repenting and converting our hearts, so that our hearts may be worthy to be united with the Immaculate Heart of Mary and the Sacred Heart of Jesus. And that is when all the sorrows of Jesus, of Mary, and of ours, will cease and be turned into joy, as prophesized (e.g. Isaiah 35:10; 51:11; 65:19; 66:10) and in an eschatological vision (Revelation 21:4).

Maria, Mater Dolorosa, ora pro nobis mediatrix nostrum. Amen.