St. Monica, the Mother of St. Augustine: Mother’s Love to Let Christ Raise Her Son from the Dead in Sin to Life in Christ

When you think of or reflect on St. Monica, the mother of St. Augustine of Hippo, what are some words that come to your mind about her?

Perhaps, “faithfulness”, “patience”, “hopeful”, and “loving”, just to list a few.      

Monica’s life was really of self-giving love, ἀγάπη (agape), which enables her to be patient ,μακροθυμεῖ (macrothumei), in a way to endure bearing suffering for the sake of loving another person (1 Corinthians 13:4). And the direct beneficiaries of Monica’s agape were Patricius, her husband, and Augustine, her son.

Patricius was pagan and known for his temper and unchaste tendency. Monica’s marriage to him was arranged. He sure was not an ideal husband (i.e. Ephesians 5:25-33), as he was rather abusive to her, and so was his mother, Monica’s mother-in-law.  In such an extremely stressful marriage, what kept Monica in peace was her steadfast faith in Christ. As faith is a gift of the Holy Spirit (1 Corinthians 12:9), she was always filled with this divine Spirit. Because of this, Monica did not argue and fight with her husband and mother-in-law. Instead, she persistently responded to her husband’s flaring temper and her mother-in-law’s bullies with love. Because she found the source of love in God, her love for the husband and the mother-in-law remained inexhaustible. Eventually, both of them had their hearts converted to Christ and found peace not only in themselves but in their relationship with God and Monica. It was through Monica’s unwavering love, which enabled her to forgive their offenses, expressed through her unceasing prayer and patience.

Monica had another “headache” in her life, and it was about her oldest son, Augustine. This first-born son of Monica and Patricius drifted away from a virtuous life style that Monica desired. In the meantime, she became a widow, and Augustine went away to Carthage for his formal education in rhetoric and to Rome to teach.  Upon her husband’s death, Monica’s fear of losing Augustine must have been aggravated, as he went away not only from her physically but in terms of the faith that she shared with. As his mother, Monica wanted to make sure that Augustine’s soul would not end up with damnation for his libertine life with a concubine. Monica was desperate to fix her first-born son’s life, as he continue to live a life of sin and followed the Manichaean cult, which divinized satisfying sexual lust. Out of desperation, she sought St. Ambrose in Milan for his advice on“fixing” Augustine. To this, Ambrose advised her, as recalled by St. Augustine in his autobiography, “Confession”, chapter 12:

Let him alone a while. Only pray God for him, he will of himself by reading find what that error is, and how great its impiety.

Ambrose’s wise advice was not to mesh herself into the messy life of Augustine to “fix” him. Rather it was best to detach herself from him so that he would be alone with God, letting Him work on him in order to let him figure out his way out of vice and to God. Again, Monica had to distance herself from her beloved son for the sake of loving him. But, Ambrose sent her with these words, as Augustine recalled in “Confession” chapter 12:

Go thy ways and God bless thee, for it is not possible that the son of these tears should perish.

For Monica, Augustine was the son of many tears. And so many tears of Monica poured out for him because she had to endure more suffering for her beloved son, Augustine. To this, wise bishop of Milan, St. Ambrose, sent St. Monica away from St. Augustine with the above words of hope.

The Ambrose’s words of hope for Monica reflect these words of Jesus on the widow who fought the insolent judge with her perpetual pleas:

Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them? I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes, will he find faith on earth? (Luke 18:7-8).

The Gospel Reading of the Memorial Feast of St. Monica (Luke 7:11-17) is about Jesus raising the only son of the widow from the dead as he was moved by compassion, upon seeing her tears. There is a juxtaposition of St. Monica’s tears on her first-born son, St. Augustine, to the tears of the widow, whose only son died. St. Monica cried as she found her beloved son, St. Augustine, dead to sin and heresy. She tried to bring him back to life in Christ. But, St. Ambrose advised her that it was not her to “raise” her son from his death to sin but Christ to do so. By distancing her from her “dead” son, St. Monica let Christ “raise” him to life of faith.

The First Reading (Ecclesiastics 26:1-4,13-16) reflects St. Monica’s marriage to Patricius. He was blessed to have a gracious wife, St. Monica, as her gift of love transformed him to a new life in Christ through conversion.

St. Monica's steadfast agape won the souls of her husband, Patricius, and her mother-in-law. But did her agape save her first-born son, St. Augustine, from the grave danger of condemnation for his life of sin and heresy?  No, it was Christ, who saved St. Augustine by raising him, who was once dead to sin, to life in Christ. But it was St. Monica's love, expressed in many tears, that moved Christ out of compassion to save St. Augustine,

St. Monica inspires us to win our battles against wickedness and sin with steadfast agape (1 Corinthians 13:8), which is the superior factor in its integration with faith and hope (1 Corinthians 13:13). For this, we also need to know when to detach ourselves from an object of our love, as St. Ambrose advised St. Monica.

St. Bartholomew - Skeptical but Come to Believe Thanks to St. Philip

 August 24 is the Feast of St. Bartholomew.

Bartholomew or Nathaniel, some biblical scholars continue to debate if they are the same person or not. If you want to join this debate, you can throw yourself into a graduate program in biblical theology and earn a Ph.D. to settle this debate and send me a copy of your dissertation. But here, we believe that Bartholomew and Nathaniel are identical.

Bartholomew is known as one of the twelve disciples to be named (Matthew 10:3//Mark 3:18//Luke 6:14). And he is also one of the disciples, who witnessed the Ascension of the Lord, and the original member of the ecclesia to be born in Jerusalem, together with Mary, the Mother of the Lord (Acts 1;13). However, the name “Bartholomew” is not found in John’s Gospel. Instead, in John’s Gospel, he is mentioned as “Nathaniel”, as mentioned in the Gospel Reading of the Feast of Bartholomew (John 1:45-51). The Gospel Reading describes how Nathaniel (Bartholomew) became one of the twelve disciples of Jesus.

It was shortly after Jesus called Philip to follow him (John 1:43) that Philipp told Nathaniel,” We have found the one about whom Moses wrote in the law, and also the prophets, Jesus, son of Joseph, from Nazareth”(John 1:45). The one whom Moses wrote about in the Torah (Law, Pentateuch) (e.g. Genesis 3:15; Numbers 21:9;Deuteronomy 18:15) and also the prophets spoke about (e.g. Isaiah 7;14; 9:6;40:10, 11; 53:1-12; Ezekiel 34:23; Daniel 9:24; Micah 5:2; Malachi 3:20) refers to Christ (Messiah). These words of Philip to Nathaniel is like Andrew’s words to his brother, Simon (Peter), “We have found the Messiah”(John 1:41).

Nathaniel, however, did not show any excitement to Philip’s words on finding the Messiah. Instead, he responded with his skepticism, saying, “Can anything good come from Nazareth?”(John 1:46a). This indicates that Nathaniel just could not think that Messiah would be found in Nazareth. He must have thought that the Messiah mentioned in the Torah (the Books of the Law) and the Neviim (the Books of the Prophets) would be found in Jerusalem as a Davidic king to liberate the Israelites from the hands of Caesar. And he thought that Nazareth had “nothing” to do with David and his royal line, perhaps, not even being aware of Joseph’s Davidic lineage (i.e. Matthew 1:6-16, 20).

To Nathaniel’s doubtfulness about a possibility to find the Messiah in Nazareth, Philip did not waste time to argue but simply invited him to see the Messiah, saying, “Come and see”(John 1:46b). So, Nathaniel went with Philipp to see the Messiah.

A good thing that Nathaniel did not walk away from the Philip’s invitation to see the Messiah. Though skeptical about what Philip said, Nathaniel must have been somewhat intrigued what if Philip had met the Messiah.

And Nathaniel’s encounter (John 1:47-51) turned out to be like the Samaritan woman’s meeting with Jesus by the Jacob’s Well (John 4:4-30), coming to believe in the Messiah for realizing his insights on him, though having not met before.

As Nathaniel was coming toward him, accompanied by Philip, Jesus said to Nathaniel, “Here is a true Israelite. There is no duplicity in him”(John 1:47). And this statement of Jesus is like his way to respond Nathaniel’s skepticism on him with a bit of humorous sarcasm, to mean, “Here comes How a true descendant of Jacob, whom God called Israel (Genesis 35:10), better than Jacob, who deceived his father, Isaac, cheating on the birthright of his brother, Esau (Genesis 27:1-41)!” Though such a statement is satirical, it is nice to hear, nevertheless.

Nathaniel was obviously impressed by Jesus. So, he uttered, “How do you know me?”(John 1:48a).

So, how did Jesus knew Nathaniel before meeting him? Because of Jesus’ divinity. To make this point, Jesus said, “Before Philip called you, I saw you under the fig tree”(John 1:48b).

Jesus is God, so he can see without being at the scene in person. And Nathaniel got it right and came to believe now, saying, “Rabbi, you are the Son of God; you are the King of Israel”(John 1:49). To Nathaniel, though he is of Nazareth, given his divine insights, Jesus is the Messiah-King, the Son of God, as written in both the Torah and the Neviim.  He no longer doubted.

Then, Jesus said to Nathaniel:

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

This is like Jesus saying, “Nathaniel, do you need evidence to believe? Yes, I just showed you my evidence of what I can do as the Son of God, seeing you without being in your eyesight physically. But, look, I will show you greater evidence of being the Son of God, presenting you my Kingdom in the New Heaven”.

So, this is reflected in the First Reading (Revelation 21:9b-14), an eschatological view of the consummation of Jesus’ salvific and redemptive ministry in New Jerusalem, the capitol of his heavenly Kingdom. There, there are twelve gates, stationed by twelve angels, where the names of the twelve tribes of Israel, namely, the names of Jacob’s twelve sons, are written (Revelation 21:12), and twelve courses of the foundational stones, in which the names of the twelve apostles of Jesus the Lamb are inscribed (Revelation 21:14).

Remember, Jesus called Nathaniel, “a true Israelite”(John 1:47)? In this, Jesus was implying him as a descendant of one of Jacob’s twelve sons, whose names are found in the New Heaven. And, by coming to believe in him, Nathaniel became one of Jesus’ twelve disciples (John 1:49; cf. Matthew 10:3//Mark 3:18//Luke 6:14) and became one of the twelve apostles upon Pentecost (i.e. Acts 1:13)

We all need to encounter Christ. Otherwise, how else could we become his disciples and be sent as his apostles, as his ambassadors?  Can we follow Christ without meeting him in person? How else can we get to know him to follow him and to do his work? Also, we are all like Bartholomew (Nathaniel), in need of someone like, Philip, to bring us to encounter the Christ in person, and in need of Christ to be ushered into his Kingdom. As we are like Bartholomew, having skeptical moments in life, we are in need of a brother or a sister in Christ, like Philip, to be accompanied to be brought to him. And Jesus has charged us to be like Philip to bring people like Bartholomew from all nations to him so that they may believe in him (i.e. Matthew 28:19) – so that Jesus can call all of us, “Come and see, my Kingdom!”

Santa Rosa de Lima, Virgen - Model for Life of Purity in Christ

We honor and celebrate the life of  Santa Rosa de Lima, Virgen, on August 23, the day after the Memorial of the Queenship of the Blessed Virgin Mary (August 22).

Santa Rosa de Lima (April 20, 1586 – August 24, 1617) is the first Saint of the New World (Americas). She is known for living a life of ascetic austerity in striving for purity, like Mary the Blessed Virgin, the Mother of God, the Queen of Heaven, while fending off attacks from devil. It was her way to live a life of intimacy with Christ, whom she had drawn closer to since around age 11,  as to be his spiritual bride. For this, Santa Rosa lived a secluded life. However, she was totally committed to caring for the poor in Lima, observing these words of Christ:

Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me (Matthew 25:40).

Paul reminds us in the First Reading of Memoria de Santa Rosa de Lima (2 Corinthians 10:17b-11:2) it is not wise to boast ourselves for our own riches and worldly powers but we are to “boast in the Lord”(2 Corinthians 10:17). What does it mean to “boast in the Lord”? And what does it have to do with Santa Rosa de Lima?

Santa Rosa de Lima hailed from a noble family in Lima, Peru, as her father was a high-ranking Spanish military officer. Having such a father, during the colonial time of Peru, Santa Rosa could enjoy and boast in her privileged life. However, it was what she left behind for the sake of Christ the Lord and to “boast in the Lord”, rather than boasting in her social privilege.

For Santa Rosa de Lima, Christ is her love, and his Kingdom is her treasure, for which she gave up all in her worldly possessions, including her family privilege. And this is well reflected in the Gospel Reading of her Memorial (Matthew 13:44-46) in light of losing worldly possessions as the gaining of Christ in his Kingdom (i.e. Philippians 3:7-9). She also considered loss of worldly pleasure by means of secluded life of ascetic austerity as the gain of her love, Christ, in his Kingdom. Santa Rose must have known even as young as age 11, that her worldly possessions and carnal desires would get in the way to seek Christ’s Kingdom (i.e. Matthew 6:33), and she wanted to live in the Kingdom because she loved Christ above all.  For her, living a consecrated life of purity, remaining virgin, as Christ’s bride, was in her desire. As his bride, living in the Kingdom with him, she can joyfully boast in him, magnifying him, glorifying him in her praising him.

Perhaps, for Santa Rosa de Lima, “boasting in the Lord” is like these words of Mary in her Magnificat (Luke 1:46-55):

My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior.

For he has looked upon his handmaid’s lowliness; behold, from now on will all ages call me blessed.

The Mighty One has done great things for me, and holy is his name.

His mercy is from age to age to those who fear him.

He has shown might with his arm, dispersed the arrogant of mind and heart. He has thrown down the rulers from their thrones but lifted up the lowly.

The hungry he has filled with good things; the rich he has sent away empty.

He has helped Israel his servant, remembering his mercy, according to his promise to our fathers, to Abraham and to his descendants forever.

The life of Santa Rosa de Lima itself was Magnificat, glorifying God with joy, and it is her way she “boasted in the Lord”, like Mary. For this, her life was completely in Christ (Philippians 1:21) and in his Kingdom.

As a matter of fact, we, as the Church, must follow the path of Santa Rosa, in order to meet Christ the King, for his return, as his bride, striving for purity (Revelation 19:6-9), “boasting in the Lord”(2 Corinthians 10:17).

The Strengths and the Discipline: The Path of Salvation is Like a Marathon – 21st Sunday in Ordinary Time, Cycle C

Jesus was asked, “Lord, will only a few people be saved?”( Luke 13:23), as he was on his way to Jerusalem.  The person who asked Jesus must have wondered if all people who believe in Jesus would be saved. Given Jesus’ response (Luke 13:24-30), not all will be saved.

Some pseudo-Christians say that all we need to be saved is to accept Jesus as our “personal” savior and believe. The Gospel Reading of the 21^st Sunday in Ordinary Time, Cycle C, Luke 13:22-30, makes it clear that simply believing in Jesus is not sufficient to be saved – though it is a necessary condition.

In response to the question on whether all will be saved (Luke 12:23), right off the bat, Jesus said:

Strive to enter through the narrow door, for many, I tell you, will attempt to enter but will not be strong enough (Luke 13:24).

With these words, Jesus made it clear that only those who are strong enough to enter the Kingdom of God through its narrow door, will be saved.  The “narrow door” is a symbolic metaphor for challenges to endure. In other words, Jesus reminded that the way to salvation – the path to enter the Kingdom – is rather difficult. To make it all the way, it demands the strengths.

Then, Jesus said that it is not just to make it through the difficult path to be saved but also to enter through the “narrow door” before it is permanently locked (Luke 13:25). Those who fail to make it to enter through the “narrow door” on time will be condemned as they will be cut off from Christ – even though they claim their association with him (Luke 13:26-28).

It is not just to make it all the way through the difficult path to the narrow door but to make it before the door is closed by Christ.

Perhaps, salvation can be better understood in juxtaposition to a marathon.

Not all runners who crossed the start line of a marathon can make it all the way to cross the finish line. Furthermore, they must cross the finish line before the marathon organizer closes the course and the finish gate. For example, the time limit to complete the Chicago Marathon is 6 hours and 30 minutes. Even though you make it through its 26.20-mile course, you cannot officially cross the finish line to be recognized as a finisher and receive a medal, if you spend more than 6 hours and 30 minutes. And Jesus’ teaching on salvation by making it through the narrow door before he closes it (Luke 13:24-28) is just like finishing a marathon before its course and finish gate are closed by the organizer.

Just as a marathon race draws competitive runners from many countries, so does the salvation into the Kingdom of God. For this, Jesus describes the cosmopolitan nature of those who are saved – those who make it through the narrow door before its closing, and Jesus hosts dinner to reward the “finishers” of the “salvation marathon” to reward them for their efforts of hard work and commitment in faith (Luke 13:29). Furthermore, Jesus said:

For behold, some are last who will be first, and some are first who will be last (Luke 13:30).

As a former marathoner myself, I see this statement of Jesus as an important marathon advice: Start slow but strategically increase your pace toward the finish. Some runners who dash out of the start line are likely to run out of stamina in the middle of the course, while those who were behind them are passing them. But what Jesus really meant by the statement is the importance of humility.

Just as undisciplined marathon runners are tempted to sprint off the start line and risk themselves of dropping out for running out of energy, those who lack humility are likely to “show off” in the first place in the world but will be humbled down in the Kingdom. And the necessity of humility for salvation is reiterated in the Gospel Reading of the 22^nd Sunday (Luke 14:1,7-14).

It is not “first come, first served”, in the Kingdom, though it may be a norm in the world. But Jesus also warned that we cannot be “too slow” to make it through the narrow door of the Kingdom (Luke 13:25). So, what is important here is, in addition to the strength (Luke 13:24) is the discipline, as reflected in the Second Reading (Hebrews 12:5-7, 11-13), which calls us to endure trials as Children of God. With the discipline, we can overcome a temptation to “show off” and remain humble to keep our pace strategically on the journey. Just as completing a marathon successfully requires the disciplined commitment, including the training, our path of salvation to make it through the narrow door before its closing demands not only the strengths but also the disciplined commitment. So, it is written:

All discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it. So strengthen your drooping hands and your weak knees. Make straight paths for your feet, that what is lame may not be dislocated but healed (Hebrews 12:11-13).

Those who make it to the Kingdom through its narrow door before its closing are those who have both the strengths and the discipline in their commitment on the “salvation marathon”. And, the peaceful and joyful fruit of the journey (i.e. Hebrew 12:11) are reflected in “the post-marathon celebration dinner” in the Kingdom, brining “successful runners” not just from Israel but from all other nations, hosted by Christ the King, as reflected in the First Reading (Isaiah 66:18-21), also in Jesus’ words in Luke 13:29:

People will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.

Just imagine what it is like to have made it to the grand “post-marathon” dinner hosted by Christ, in his Kingdom. Picture yourself in this “international” reward dinner party upon successful completion of the “salvific marathon”.

Yes, grace is free. But salvation is not free. We must commit ourselves to the “marathon” to the Kingdom and make it through its narrow door just in time before the closing by Christ. For this, we need both the strength and the discipline. And we receive these through the Holy Spirit (2 Timothy 1:7).

By virtue of the Sacrament of Baptism, we received the eligibility to enter the “salvific marathon”, which is actually the exodus journey from this world to the Kingdom. By receiving the Sacrament of Confirmation, we actually run this “salvific marathon”. Through the Holy Spirit the power (Acts 1:8), we are strengthened and disciplined (2 Timothy 1:7) to make it all the way through the narrow door to the Kingdom.

Though this “salvific marathon” journey is quite challenging, causing pains and suffering, tempting to drop out, just as in the case of the Exodus from Egypt to the Promised Land of Milk and Honey, God Himself may go ahead of us to lead the way (i.e. Exodus 13:21) and God may also send an angel to guard our journey (i.e. Exodus 23:20) because He rather prefers all of us to be saved – though it may not be the case. And, just as a marathon course is equipped with aid stations where runners can receive replenishments of water, electrolytes, and light food, it is Jesus himself offers his body and blood as the Sacrament of the Holy Eucharist for our sustenance through the “salvation marathon”.

Are you on this marathon to be saved in the Kingdom? Have you received the Holy Spirit for the strengths and the discipline? Are you with Christ, who is running ahead to guide you through and gives you the sustenance through his body and blood? And how are you running? Are you keeping your pace with the discipline?

Picture yourself with Paul, who completed this salvation marathon and entered the Kingdom through its narrow door about 2,000 years ago, in light of these words of his:

For I am already being poured out like a libation, and the time of my departure is at hand. I have competed well; I have finished the race; I have kept the faith. From now on the crown of righteousness awaits me, which the Lord, the just judge, will award to me on that day, and not only to me, but to all who have longed for his appearance (2 Timothy 4:6-8).

We shall join Paul and all other Saints with Christ at the post-marathon dinner party in the Kingdom!

The Division of the World Brought by Christ is for His Eternal Peace: 20th Sunday in Ordinary Time, Cycle C

We were reminded that greed, which stems from our narcissistic insecurity due to a lack of faith, resulting in material attachment, is an obstacle to entering the Kingdom of God through the Gospel Reading of the 18^th Sunday in Ordinary Time, Cycle C (Luke 12:13-21).  Then, we were warned not to miss the pop-quiz-like unannounced return of Christ due to a lack of vigilance and preparedness in the Gospel Reading of the 19^th Sunday (Luke 12:32-48).

Entering the Kingdom and return of Christ – these themes from the last two Sundays - orient us to eschaton (the end of time). And this Sunday (19^th Sunday, Cycle C) and next Sunday (20^th Sunday, Cycle C), the Gospel Readings (Luke 12:49-53 and Luke 13:22-30) continue to address more eschatological themes, relating to the Last Judgement, which is also known as the General Judgement upon Christ’s return at the eschaton (CCC* 1038-1041), in contrast to Particular Judgement immediately upon our individual death (CCC 1021-1022).

According to the Catechism of the Catholic Church* (CCC), saints are those who are declared as perfectly pure, and therefore, set aside (which “holy” (ἅγιος/hagios) means), corresponding to קֹ֫דֶשׁ /kodesh, which means “sanctified” , and חָסִיד/chasid, which means “godly”) from others to be in fully communion with God in heaven (1023-1029, 2683) upon the Particular Judgement (1021-1022). Those who are not judged by Christ as totally pure are either sent to the Purgatory for further purification (1030-1032) or the Hell for condemnation (1033-1037). Then, when he returns in his glory, as foresighted in his Transfiguration (Daniel 7:9-10,13-14; Psalm 97:1-2, 5-6, 9; 2 Peter 1:16-19; Matthew 17:1-9(A)//Mark 9:2-10(B)//Luke 9:28b-36(C)),  both the holy and the wicked will be raised from the dead and subjected to the Last (General) Judgement (1038-1041) to sort who are for the New Heaven (1042-1050) and who are not. So, it is our hope that all the souls in the Purgatory will be completely pure by that time.

With this teaching of the Last Judgement in mind, we need to explore the Scripture Readings of the 20^th Sunday and the 21^st Sunday.

 In the First Reading (Jeremiah 38:4-6, 8-10), wicked prince of Judah wanted Jeremiah to be killed for his work to turn Judah back to God was annoying to this prince. After the death of King Josiah, who brought faith back to Judah, this last remaining nation of the Israelites was turning away from God, again. To turn Judah back to Him, God sent Jeremiah as His prophet, as Josiah's son, King Zedekiah was corrupt. So deeply steeped into sins with evil, Judah found God’s voice in Jeremiah rather irksome than humbling to repent and convert. So, the wicked prince of Judah wanted to silence Jeremiah.

Jeremiah was persecuted by the leaders of Judah, including its prince and king. But their evil could not prevail. Though he was not killed, Jeremiah suffered greatly to an extent to be juxtaposed to the passion of Christ toward his death.

Jesus, in the Gospel Reading (Luke 12:49-53), reminds us that all the wicked will be condemned completely when he returns to the earth as the judging King. So, Jesus said:

I have come to set the earth on fire, and how I wish it were already blazing! (Luke 12:49).

Though Christ first came to us on earth as the prince of peace (Isaiah 9:6; cf. Luke 1:79; cf. 2:14; 19:38), the Father sent him to prepare us not only for heaven as saints but eventually for the New Heaven and Earth upon his second coming.  As the prince of peace, Jesus gave us the peace that only he can give (John 14:27; 16:33), and for this peace, he suffered, died, and rose from the dead (i.e. John 20:19, 21).

The blazing fire, which Jesus wished to have been set much earlier than his return (Luke 12:49), is the fire of the judgement, which John the Baptist had foretold (Matthew 3:11-12), before Jesus’ Baptism, and it is also the fire that Jesus himself put himself through for us as he went through his passion and death (Luke 12:50; cf. Mark 10:38).  Yes, when he came as the prince of peace, Jesus took the baptism of the judgement fire to himself in place of us. But now Jesus tells us that he has come not only as the prince of peace but also as the judging King to set us to go through the fire of the judgement for his second coming.  As this fire of the judgement is the fire of the Last Judgement to separate those who are pure (Revelation 20:11-15) to bring into the New Heaven and Earth (Revelation 21:1-22:5).

Satan may bring “false peace” with cunningly deceptive concept of “unity through tolerance”.  For this kind of “false peace”, we may find no tension, no conflict, no division. So it can be so convincing to our mind. But, Pope Francis, in his address to the Eucharistic Youth Movement on August 7, 2015, said in terms of a division between “false peace” from Satan and the true peace only from Jesus:

Always seeking peace in the Lord, that peace which Jesus alone can give you. At work, in tasks, the challenge is to find that peace which means that the Lord accompanies you, that the Lord is close. And there is also another challenge: to know how to distinguish the peace of Jesus from another kind of peace which is not of Jesus. Do you understand? This is something that you must learn well, and ask the Lord for the grace to know how to discern true peace from false peace. To discern. This is a challenge. And true peace always comes from Jesus. Sometimes it comes “wrapped” in a cross. But it is Jesus who gives you peace in that trial. It does not always come as a cross, but true peace always comes from Jesus. Instead, the other kind of peace, the superficial kind, that peace which makes you happy, it contents you a little but it is superficial, it comes from the enemy, from the devil, and it makes you happy: “I’m content, I’m not worried about this, I’m at peace...”. But inside, it contains deceit! Here it is necessary to ask for this grace, to know how to distinguish, to know how to recognize which is the peace of Jesus and which is the peace that comes from the enemy, which destroys you. The enemy always destroys: he makes you believe that this is the way and then, in the end, he leaves you on your own. Because remember this: the devil is a poor payer, he never pays well! He always cheats, he’s a swindler! He shows you things dressed up, and you believe that thing is good, that it will give you peace; you go there and in the end you don’t find happiness. To always seek the peace of Jesus: this is a challenge, a challenge which I have had, which I have and which all of you have.

“False peace” may sound soothing.  But it may lead us to destruction and separation from Christ. As reflected in the First Reading (Jeremiah 38:4-6, 8-10), Jeremiah was persecuted by the wicked leaders of Judah for disturbing “peace”, which was “false peace”(v.4-6). And this “false peace” of Judah, brought by the wicked leaders, eventually let Judah lose Jerusalem and its Temple to the wicked hands of Babylonia.

Paul clearly warns us not to be fooled by “false peace”( 1 Thessalonians 5:3). So, Jesus comes to set his true peace aside from “false peace with a sword of justice (Mark 10:34) to cut and divide good and evil, even into our earthly families (Luke 12:51-53). Given the tone of his warning for what is to come upon his return, Jesus is not tolerant to allow anything impure to the assembly at his heavenly throne in the Kingdom, which is the New Heaven and Earth (Revelation 7:11-17; 21:1-22:5).

Though Christ may return at any time, unannounced, like a pop-quiz, as reflected in the Gospel Reading of the 19^th Sunday (Luke 12:32-48) and also in the 21^st Sunday (Luke 13:22-30), it does not seem to happen now. It means that we have some time to purify before his return or before our death, if his return is to be after that. So, the Second Reading (Hebrews 12:1-4), calls us to strive for our purity now with perseverance like that of a long-distance race runner, with our eyes firmly fixed on Christ. This work on purity is also our way to perfect faith, overcoming our struggles with sin for the sake of Christ’s joy to be shared at his throne.

Through the Second Reading (Hebrews 12:1-4), we see ourselves set aside from the world (i.e. Romans 12:2) and moving toward our true home land of eternity (i.e. Hebrews 10:34) – the New Heaven and Earth beyond the purgatory and heaven.  After all, the division (διαμερισμόν/diamerismon, Luke 12:51) that Jesus has promised to bring to us for the Last (General) Judgement at the eschaton is to set aside only the pure, the saints, to enter the Kingdom, the New Heaven and Earth, our eternal home land to inherit.  The Greek word for “to judge”, κρίνω/krino, literally means to “separate” or “set aside”. And the saints, who are pure to live in full communion with God in the Kingdom (CCC 1023-1029, 2683), are holy (ἅγιος/hagios, which means to “be set aside” to be קֹ֫דֶשׁ /kodesh, “sanctified”, for being חָסִיד/chasid, “godly”).

The division that Jesus is bringing for the Last Judgement is not a thing to be afraid of, if you are bound to be a saint to be ushered in heaven, into the New Heaven and Earth. So Paul has said:

Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus. Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things. Keep on doing what you have learned and received and heard and seen in me. Then the God of peace will be with you (Philippians 4:6-9).

May peace of Christ be with you always, especially as the division for the Last Judgement to set aside the holy and pure for the Kingdom is brought in.

St. Clare of Assisi: Living an Austere Life in Abject Poverty for Heavenly Inheritance as Inspired by the Holy Spirit through St. Francis of Assisi

Memorial of St. Clare of Assisi, Virgin (Philippians 3:8-14; Psalm 16:1-2ab;5,7-8;11; Matthew 19:27-29)

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I consider everything as a loss because of the supreme good of knowing Christ Jesus my Lord. For his sake I have accepted the loss of all things and I consider them so much rubbish, that I may gain Christ and be found in him, not having any righteousness of my own based on the law but that which comes through faith in Christ, the righteousness from God…(Philippians 3:8-9).

These words of St. Paul to the Philippians also reflect the life of St. Clare of Assisi (1194-1253), who chose to give up all earthly things in order to gain Christ.

Inspired by the Holy Spirit in words preached by St. Francis of Assisi (1181-1226), St. Clare of Assisi chose to embrace loss of all earthly things, including her noble family privilege and a prospect of marrying to wealthy man. She gave up everything, to which she was entitled, in order to follow Christ more closely in abject poverty, as Francis did. At that time, she might have had a vivid evocation of the Holy Spirit in these words of Jesus:

Everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life (Matthew 19:29).

So, she detached herself from all things that may compromise this pursuit and strove to live a life as austerely as possible, as Francis and his brother friars were already doing. It was her pursuit of the prize of God’s upward calling, in Christ Jesus (Philippians 3:14) – her way to enter into the Kingdom. By living in poverty, she found much closer to Christ, whose life on earth was in poverty, as reflected in these words of his:

Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head (Luke 9:59).

Her earthly family’s wealth and privilege meant nothing to her anymore when the Holy Spirit in words of St. Francis opened her eyes, ears, and heart, to the truth of inheriting the Kingdom, as reflected in these words:

Pleasant places were measured out for me; fair to me indeed is my inheritance (Psalm 16:6). Blessed are you who are poor, for the kingdom of God is yours (Luke 6:20).

St. Francis served as a catalyst, as well as, a channel of the Holy Spirit, to bring St. Clare into intimacy with Christ and shared this sanctified intimacy in him, as soul mates and confidants. So Clare wrote to Francis:

I can safely say that my small light in the garden of my heart has become a diamond. I feel quite strong and God shines very bright. In a few hours in the dark of night, I will be sinking inside to our Lord in gratitude. Then I go to sleep. Thank you, Francis, for leading me on this path of chasing God, instead of worldly things. Thank you for showing me it is not really a chase at all, but rather a great finding, finding God always very close at hand, as close as my heart.

Francis, we share the true relationship. Many couples live together under one roof and never share what we know together. Sure I miss sometimes not having more time with you in the small moments of life. Then I think of most couples living with one another day after day, but so separate from each other in their thoughts and feelings. Francis, we have fallen in love again and again landing in the great heart, the garden that extends forever. The eternity we know is the true poetry of life. The canticle you share is music for the heart inside every heart.

We can imagine St. Clare and her soul mate in Christ, St. Francis, chant these words:

Keep me safe, O God; in you I take refuge. I say to the LORD, you are my Lord, you are my only good (Psalm 16:1-2).

Are you willing to embrace a loss and take a vow of poverty in order to gain what is promised by Christ in heaven?

Do you have a soul mate in Christ, as St. Clare had St. Francis, in pursuit of the prize of God’s upward calling, in Christ Jesus?

St. Lawrence: Fallen Grain of Wheat to Follow Jesus - Not on Gridiron to be Roasted but on the Ground with Blood to Reap Abundant Fruit of Love

St. Lawrence may have been popularly known to have allegedly said, “I am done on this side, turn me over” while being roasted on gridiron for his execution. However this legend of St. Lawrence does not seem to have a historically verifiable factor.  What has been known for sure about this 3^rd century Roman martyred Saint is that he was a deacon and exemplary in self-giving service to the Church, especially for the poor.  This truth of St. Lawrence is aptly reflected in the scripture readings of his feast: 2 Corinthians 9:6-10; John 12:24-26.

By virtue of the Sacrament of Baptism, Christians are called to sow seeds of love willingly and cheerfully, according to the Gospel taught by Jesus bountifully in order to reap abundantly (i.e. 2 Corinthians 9:6-7).   By the power of the Holy Spirit, the Sacrament of Confirmation certainly enables us to be amenable in sowing our lives as grains of wheat fallen to yield greater harvest (John 12:24) for the reward of eternal life (John 12:25). And this is how we follow and serve the Lord (John 12:26), as exemplified by St. Lawrence.

As a deacon under St. Sixtus II’s papal pastoral leadership, St. Lawrence practiced excellent stewardship of the Church assets and committed himself in the works of mercy for the poor.  However, when Sixtus was martyred on August 6, 258, by the edict of Emperor Valerian, Lawrence was demanded to turn all the Church assets to the Roman authorities.  In response, Lawrence promptly distributed the ecclesiastical assets to the poor to avoid having them confiscated by Rome. When he was confronted for the assets to turn over to the Roman authorities, Lawrence was alleged to have said that the Church’s assets were greater than these of the Emperor of Rome for poor people of the Church. Certainly, this infuriated the Valerian, and Lawrence followed the martyrdom path of Sixtus on August 10, 258.

St. Lawrence served the Lord by offering life for the Church, protecting her assets by distributing them to the poor from being taken by the Roman authority. This is how he willingly and cheerfully gave himself as a grain of wheat fallen to generate greater harvest. It is certain that he is enjoying his share of eternal life, given by the head of the Church, Christ the Lord (i.e. Colossians 1:18), whom he followed and served with his life.

Does St. Lawrence inspire you for heroic discipleship and servantship , being a cheerful giver of life, sowing yourself as a grain of wheat for exponential growth of the Church?  If you are determined to be a martyr, you may be roasted on gridiron. Then, would you remain cheerfully while being grilled and say,  “I am well-done on this side, now turn me over for the other side”? This sure would make you a joyful giver of life per excellence, like St. Lawrence in his legend (2 Corinthians 9:7).

Parousia: God's Eschatological "Pop Quiz" Not to Fail! - Nineteenth Sunday in Ordinary Time, Cycle C

If you are a diligent and vigilant student, you are prepared for a pop quiz or an exam at any time. So, it is not a big deal. But if you are not, then, you may get caught off guard by a pop quiz and receive poor marks. Literally, “to sin” means “to miss a mark” or “to fail to accomplish”, both in Hebrew (חָטָא/chata) and in Greek (ἁμαρτάνω/hamartano). So, it is due to your sin of unpreparedness to miss good marks on pop quiz.

In regard to Parousia (return of Christ, Christ’s second coming), the same lesson of preparedness can be applied. And this is reflected in the Gospel Reading of the 19^th Sunday in Ordinary Time, Cycle C (Luke12:32-48), in which Jesus says, “You also must be prepared, for at an hour you do not expect, the Son of Man will come”(Luke 12:40).

Yes, we hear this clearly from Jesus. But we rather prefer to know when, as students want to know when a professor gives pop quizzes in advance so that they can prepare for them – just as in the case for scheduled exams written in syllabuses.

So, as in Tony Renis’ song, “Quando, quando, quando”, we are tempted to ask the Lord when “quando” he will return, “Signore, dimmi quando tu verrai1, dimmi quando, quando, quando l'anno, il giorno e l'ora in cui. Forse tu mi bacerai.  Ogni istante attenderò fino a quando, quando, quando. D'improvviso ti vedrò sorridente accanto a me!”(Lord, tell me when you will come, tell me when, when, when the year, the day and the hour when. Maybe you will kiss me. I will wait every moment until when when when. Suddenly I'll see you smiling beside me).

Certainly, if we are ready to meet him when the Lord returns, then, we sure will enjoy an intimate encounter with him, seeing him smiling beside us. But if we are not prepared and ready to meet him upon his return, therefore, being caught off guard at Prousia, according to Jesus, we would face condemnation (i.e. Luke 12:45-47, 48; cf. Matthew 25:41-46). We sure do not want to miss the marked time at eschaton for his return. We fear committing sin of missing this eschatological mark, resulting in eternal condemnation. So we really want to know “quando”(when).

So we are tempted to ask Jesus when he would return. Alas, even he cannot tell us when he would return, as only the Father knows when (Matthew 24:36//Mark 13:32). But, we know he has said, “Behold, I am coming soon “(Revelation 22:12), “Yes, I am coming soon”(Revelation 22:20). And the first-century Christians took this literally, thinking that Christ would return during their lifetime (i.e. James 5:8; 1 Peter 4:7). The question that we are dying to know is “how soon” in our sense what Jesus meant by “soon” is – though nobody, except the Father could tell. One thing for sure, however, is that he will return to resurrect those who have been dead (i.e. 1 Thessalonians 4:16; cf. 1 Corinthians 15:50-54) and to judge us in sorting “the sheep” to be ushered into the Kingdom and “the goats” to be condemned to the eternal fire (Matthew 25:31-46). And there will be the heavenly matrimony of Christ the Lamb of God and us the Church (Revelation 19:6-9) and the heavenly banquet with him for his victory over antichrists (Revelation 19:17-18). But before his return there will be series of tribulations, represented with the seven seals, seven trumpets, the seven plagues, and the seven bowls, as God’s wrath rages against those who refuse to turn to Him (Revelation 6:1-16:21). In order to be assembled before his heavenly throne, we must endure these trials through our unwavering faith (i.e. Revelation 7:9-17).

Yes, the key is our faith to be kept steadfast.

So the only way for us to be sure is to be prepared to meet Chris upon his return all the time. And our faith keeps us vigilant always.

This is a grand theme for the Scripture readings of the 19^th Sunday in Ordinary Time, Cycle C (Wisdom 18:6-9; Psalm 33:1, 12, 18-19, 20-22; Hebrews 11:1-2, 8-19; Luke 12:32-48).

In the Gospel Reading (Luke 12:32-48), Jesus first touches upon a theme from the Gospel Reading of the 18^th Sunday (Luke 12:13-21); eschatological judgement against the greedy accumulation of material wealth without sharing with those in greater need in vv. 32-34. Then he speaks of the importance of the eschatological preparedness for his return in vv. 35-48.So, he commands:

Gird your loins and light your lamps and be like servants who await their master’s return from a wedding, ready to open immediately when he comes and knocks (Luke 12:35-36).

This message reflects his parable of the ten maidens, the wise five ones are ready to meet the bridegroom’s delayed arrival while the other five are fool to be unprepared and thus missed his coming (Matthew 25:1-13). And, Jesus’ statement, “gird your loins”(Luke 12:35a) , which means, “to be dressed for an occasion”, reflects these words from Jesus’ parable of the wedding feast (Matthew 22:1-14):

When the king came in to meet the guests he saw a man there not dressed in a wedding garment. He said to him, “My friend, how is it that you came in here without a wedding garment?” But he was reduced to silence. Then the king said to his attendants, “Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth” (vv.11-13).

So, Jesus says:

Blessed are those servants whom the master finds vigilant on his arrival. Amen, I say to you, he will gird himself, have them recline at table, and proceed to wait on them. And should he come in the second or third watch and find them prepared in this way, blessed are those servants (Luke 37-38).

It does not matter exactly when he returns. But those who are found to have kept themselves vigilant for his arrival and ready to greet him upon his return will be served at a banquet, which is reflected in Psalm 23:5-6, as well as, in Revelation 19:17-18.

So, Jesus reiterated the importance of preparedness for his return:

Be sure of this: if the master of the house had known the hour when the thief was coming, he would not have let his house be broken into. You also must be prepared, for at an hour you do not expect, the Son of Man will come (Luke 12:39-40).

In other words, Jesus wants us to be prepared for his return, which will more like to be unexpected surprise, as if we had known when it would be.

Then Jesus further elaborates on the importance of the preparedness for his return in terms of the trust between the master and his servants, comparing and contrasting the servants who are worthy of the master’s trust and those who are not  (Luke 12:42-28). Those who keep their preparedness for the master’s return are those who know his will and the ones worthy of his trust, while those who are unprepared do not know his will and unworthy of his trust. And this segment reflects Jesus’ parable of the talents (Matthew 25:14–30). In terms of the servants unworthy of the master’s trust – those who are unprepared – are more like the egregious tenant workers of the vineyard (Matthew 21:33-46).

The Second Reading (Hebrews 11:1-2, 8-19) tells us how important faith is to be vigilant and prepared for Jesus’ unannounced return at an unexpected hour as if we knew when, by an example of Abraham’s steadfast faith. It is also reminded that our faithful ancestors during the time of the Old Covenant (during the period of the Old Testament) did not receive what they had been promised on earth before they died but had already foreseen their heavenly rewards, as Abraham had a foresight into the unfolding of God’s covenant with him, including Christ’s resurrection from the dead when he brought Isaac as a sacrificial offering to Him (vv.8-19). After all, faith enables us to foresee what is not seen yet – even it may means centuries and centuries or millenniums and millenniums. So faith is defined as:

Faith is the realization of what is hoped for and evidence of things not seen (Hebrews 11:1).

So, we live by faith, not by sight in our vigilant and diligent preparation for Jesus’ return (i.e. 2 Corinthians 5:7). And, as faith is closely associated with hope (i.e. Hebrews 11:1), see what Paul has to say on this:

For in hope we were saved. Now hope that sees for itself is not hope. For who hopes for what one sees? But if we hope for what we do not see, we wait with endurance. In the same way, the Spirit too comes to the aid of our weakness; for we do not know how to pray as we ought, but the Spirit itself intercedes with inexpressible groanings. And the one who searches hearts knows what is the intention of the Spirit, because it intercedes for the holy ones according to God’s will (Romans 8:24-27).

In these words, there is juxtaposition between faith and hope. And, our hope-faith sure enables us to endure all adversities and adversaries, keeping our vigilance for the preparedness. After all, it is all aided by the Holy Spirit, as faith is a gift of  the Holy Spirit (1 Corinthians 12:9). And hope comes by the power of the Holy Spirit (Romans 15:13) for faith (Galatians 5:5).

So the bottom line to endure tribulation and remain vigilant and prepared all the time for Jesus return is to be filled with the Holy Spirit! This is why he has promised and asked the Father to send down the Holy Spirit (John 14:16-18), and this promise has been promised on Pentecost (Acts 2:1-13). Have you been filled with the Holy Spirit for your hope-faith to be vigilant and prepared all the time for Jesus’ return – not to miss it?

The First Reading (Wisdom 18:6-9) is about God’s deliverance of those who are faithful, in the example of Passover, reading together with Wisdom 18:1-5.

On that night (Wisdom 18:6a), on the night of Passover, those who were faithful and prepared for God’s passing over Egypt with his judgement against all firstborns there were saved but those who were not had to be destroyed. And faithful ancestors of the Israelites before this salvific event had foresight into it.

The First Reading (Wisdom 18:6-9) and the Second Reading (Hebrews 11:1-2, 8-19) teach us that our faith-driven hope, empowered by the Holy Spirit, enables us to foresee the coming of Jesus for his return now. So, through faith, we keep our hope for a joyful encounter with Jesus upon Parousia no matter when it may be, without feeling anxious about “quando, quendo, quando”. By faith, we can look forward to the pop-quiz-like Parousia without fear, because we know we will not miss the mark as we can foresee it. And this is a character of those who have been chosen by God, as reflected in the Responsorial Psalm (33:1, 12, 18-19, 20-22).

By and through our steadfast faith, powered by the Holy Spirit, we can stay vigilant and ready for Parousia, though nobody, except for the Father, knows when, without feeling anxious. But, we may humbly share this sentiment of St. Augustine of Hippo, “Timeo Iesum transeuntem”( I fear the Lord passing by) (Sermon 88, 14, 13) and not to realize it for being spiritually “blind”, as addressed in Pope Francis’ Address to the General Audience on Wednesday, October 12, 2016, on vigilance. Let us not be like the foolish maidens but be like the wine ones (Matthew 25:1-13), as we receive necessary wisdom through the Holy Spirit (i.e. 1 Corinthians 12:8) so that we may be able to foresee Jesus’ passing beforehand, as Daniel had a prophetic foresight of his second coming (i.e. Daniel 1:17; 7:9-14). We shall not let Jesus pass by us unnoticed and miss his return.

By being filled with the Holy Spirit to be equipped with steadfast faith-hope and wisdom for foresight, we sure cannot be fool to fail the Lord’s eschatological “pop quiz” of Parousia!

The Feast of the Transfiguration of the Lord: Trinitarian Theophany to Prefigure Parousia

In the Liturgical Calendar, on all cycles, we read a Gospel Narrative on the Transfiguration of the Lord twice: Second Sunday of Lent and Feast of the Transfiguration of the Lord (August 6). On the Second Sunday of Lent, we see the Transfiguration of the Lord as a prefiguration of the glorious Resurrection of the Lord, which is reflected in the First Glorious Mystery of the Holy Rosary. On the other hand, on the Feast of the Transfiguration of the Lord, we see this as a prophetic prevision of the glorious Parousia (Christ’s return).

The First Reading of the Feast of the Transfiguration of the Lord (Daniel 7:9-10, 13-14) in connection to the Responsorial Psalm (97:1-2, 5-6, 9) and the Second Reading (2 Peter 1:16-19),  as well as, Revelation 1:4-20; 19:5-21, suggest that the Transfiguration of the Lord is not only a prefiguration of the Resurrection of the Lord but a foresight of the Parousia.

The context of the First Reading (Daniel 7:9-10, 13-14) is Daniel’s disturbing dream (Daniel 7:1-28).  In this dream, worldly powers that are hostile to the Church and antichrist, as well as his influences, are symbolized with four beasts and ten horns appeared (Daniel 7:1-8).Then, in response to these forces of darkness, Daniel saw a vision of the Trinitarian divine presence and his glorious throne ablaze with holy fire. The Father as the Ancient of Days (Daniel 7:9, 14), the Son as one like the Son of Man (Daniel 7:13), and the Holy Spirit as the fire (Daniel 7:9,10,11).

Out of this heavenly throne flaming with holy fire, in his dream, Daniel foresaw the coming of Christ, the Son, as one like a Son of Man, with the louds of heaven (Daniel 7:13). In fact, the Son of Man is a title that Jesus uses for himself (e.g. Matthew 8:20), and the coming of one like the Son of Man is also in John’s eschatological vision (Revelation 1:7, 13). And, in coming to us, the Son of Man (Christ the Son) is given authority, glory, and sovereign power, so that people of all nations are to worship as his everlasting Kingdom is fully established (Daniel 7:14).

So what is this vision of one like the Son of Man coming on the clouds of heaven with authority, glory, and sovereign power, given by the Father (Daniel 7:13-14) is about?

It is a prefiguration of the glorious Parousia (Christ’s return), as one like the Son of Man’s coming on the heavenly cloud (Daniel 7:13) is believed to refer to correspond to John’s vision of Christ’s return amidst the clouds (Revelation 1:7). In fact, what Daniel saw more than 550 years before the first coming of Christ (Birth of Jesus), was a prefiguration of Christ’s return to the earth as the King of the Universe (Daniel 7:9-18), as it is reflected in what John saw in visions revealed by the risen and ascended Lord approximately 60 years after the Ascension of the Lord (Revelation 1:4-20; 19:5-21). Christ’s return as the King to destroy all of his enemies is reflected in the Responsorial Psalm (97:1-2, 5-6, 9). And Peter reminds us that his return to establish his justice is appointed by the Father as described in the Second Reading (2 Peter 1:16-19).

In the Gospel Reading (Matthew 17:1-9 (A)//Mark 9:2-10(B)//Luke 9:28b-36(C)), we see Jesus letting his core disciples, Peter, James, John, witness his transfiguration, on Mt. Tabor, shortly after foretelling the disciples of his suffering, death, and resurrection (Matthew 16:21-28// Mark 8:31-33// Luke 9:22-27). Because Peter resisted a prospect of Jesus’ suffering and death in Jerusalem upon predicting his suffering and death (Matthew 16:22//Mark 8:33), it seems that Jesus really wanted these three disciples to see what his suffering and death would to his glorious resurrection through his Transfiguration. And this is a Gospel theme for the Second Sunday of Lent. However, for the Feast of the Transfiguration of the Lord, the Transfiguration is not only to reflect the Resurrection of the Lord but also Parousia, the return of the risen Lord after his Ascension.

It is important to note that there is presence of Trinity at the Transfiguration to correspond to the Trinitarian divine presence in Daniel’s dream from which the First Reading (Daniel 7:9-10, 13-14) is drawn, as mentioned before.

On Cycle C, reading Luke 9:28b-36 on the Feast of the Transfiguration of the Lord, tells that Jesus was transfigured into complete spiritual being with his cloth turning dazzling white, while he was praying on top of Mt. Tabor (Luke 9:29), conversing with Moses, who represents the Law, and Elijah, who represents Prophecies, on his exodus (departure) for Jerusalem to suffer and die (Luke 9:30-31). However, mysteriously glorious phenomena of the Transfiguration seemed too much for Peter, James, and John to understand (Luke 9:32-33). Then, a cloud descended upon them (Luke 9:34), and a voice spoke on Jesus, “This is my chosen Son; listen to him” from the cloud (Luke 9:35).

What is the cloud that overshadowed Peter, James, and John, while Jesus in Transfiguration was conversing with Moses and Elijah to fulfill the Messianic prophecy of his suffering, death, and resurrection in Jerusalem (i.e. Isaiah 52:13-53:12), as prescribed in the Law (i.e. Deuteronomy 32:39)?  Whose voice is it to speak of Jesus as “chosen Son” in the cloud? 

The cloud is namely the Holy Spirit and the voice is of the Father, speaking of His Son, Jesus the Christ. Therefore, the Transfiguration is a Trinitarian phenomenon. It is, indeed, a Trinitarian theophany not only to prefigure the glorious Resurrection of the Lord but also to give a glimpse of the Parousia, the return of the Lord to conquer all of the enemies of him and his Church to reign as the King in consummating the establishment of his eternal Kingdom.