The Return of Christ the King, the Good Shepherd and Our Readiness for His Judgement: Solemnity of Christ the King of the Universe, Cycle A

In closing a liturgical year, we observe the Solemnity of Christ the King of the Universe on the Thirty-Fourth Sunday in Ordinary Time.

We begin any given liturgical year (A, B, C) with Advent Season, in preparation for the first coming of Christ in incarnation. Then, liturgically, we celebrate the coming of the incarnated Christ during Christmas Season, from the Solemnity of the Nativity of the Lord until the Baptism of the Lord, which is the Sunday after Epiphany. Following Christmas Season is Ordinary Time, which goes until the eve of Ash Wednesday. From Ash Wednesday to the sundown of Holy Thursday, we observe Lenten Season to prepare for the climax of Paschal Mystery, the incarnated Christ’s death and resurrection. From the sundown of Holy Thursday until Paschal Vigil at the sundown of Holy Saturday, through Good Friday, we observe Paschal Triduum. Then we liturgically celebrate the glorious resurrection of Christ from Paschal Vigil until Pentecost. It means that we commemorate the Ascension of Christ during Paschal Season, on the Sunday before Pentecost Sunday. After Pentecost Sunday, Ordinary Time resumes until the Saturday of the 34^th Week, which is the week of Christ the King Sunday. In fact, liturgical year is culminated on the Solemnity of Christ the King.

As a matter of fact, the kingship of Christ was made know to David by God through Nathan:

I will assign a place for my people Israel and I will plant them in it to dwell there; they will never again be disturbed, nor shall the wicked ever again oppress them, as they did at the beginning, and from the day when I appointed judges over my people Israel. I will give you rest from all your enemies. Moreover, the Lord also declares to you that the Lord will make a house for you: when your days have been completed and you rest with your ancestors, I will raise up your offspring after you, sprung from your loins, and I will establish his kingdom.

He it is who shall build a house for my name, and I will establish his royal throne forever. I will be a father to him, and he shall be a son to me. If he does wrong, I will reprove him with a human rod and with human punishments; but I will not withdraw my favor from him as I withdrew it from Saul who was before you. Your house and your kingdom are firm forever before me; your throne shall be firmly established forever (2 Samuel 7:10-16; cf. 1 Chronicles 17:7-14).

Through the above words of God to David, it was made known that Christ will reign as Davidic king, offspring after him, sprung from his loins (2 Samuel 7:12). And this Davidic king, the Christ, a shoot sprout from the stump of Jesse, who is the father of David, anointed and filled with the Holy Spirit, endowed with the gifts of the Holy Spirit, to reign the world forever (Isaiah 11:1-16). And this was affirmed when Archangel Gabriel spoke to Mary at the Annunciation:

Do not be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his kingdom there will be no end (Luke 1:31-33).

With the above words of Gabriel, it was made known to Mary that the Christ whom she has conceived in her womb by the power of the Holy Spirit (Luke 1:35) is, indeed, the Davidic King and the Son of God Almighty. And the King was born of Mary (Luke 2:7). However, he was not born in the royal palace in Jerusalem but in poverty in the outskirts of Bethlehem, and this was made known only to the shepherds, while the rest of the world was unaware (Luke 2:1-20).

Then, when he was about age 30 when he began his public ministry up his baptism (Luke 3:23). Therefore, ever since he began his public ministry to proclaim his Kingdom, Christ the King has been manifesting. And throughout any given liturgical year, we follow the King from Galilee to Jerusalem. Through Holy Week, we follow him in Jerusalem, on his road to Calvary. Through Paschal Season, we follow the King from his resurrection to ascension.

Christ the King is our Parakletos (Advocate)(1 John 2:1). While he is up in heaven to prepare the place for us in the Father’s house, until his return to take us with him when this place is ready (John 14:1-3), another Parakletos, the Holy Spirit, the spirit of the truth, is sent to us so that he is always with us until his return, assuring peace (John 14:16-18; 26-28; cf. Matthew 28:20).

The question to us is how we have been serving our King, the Christ, who has been with us ever since his first coming in the human birth, at least, ever since the beginning of his public ministry. Through his public ministry, he has gradually revealed his Christological identity, as recorded in the Gospels. And this has been revealed to us through the Gospels, as well as the testimonies and the epistles of the Apostles. Or do we think that we will not be able to encounter Christ, the King, until his return?

The Gospel Reading of the Solemnity of Christ the King of the Universe, on Cycle A, Matthew 25:31-46, which is the final portion of Jesus’ Olivette Discourse, reminds us that the way we serve our King, the Christ, is a significant criterion of the final judgement upon his return, besides the fruitfulness of our work with the grace bestowed upon us (Matthew 25:14-30, the Gospel Reading of the 33^rd Sunday, Cycle A), and the preparedness with vigilance for his return (Matthew 25:1-13, the Gospel Reading of the 32^nd Sunday, Cycle A).

Though Christ the King, the Parakletos (1 John 2:1) left the earth through Ascension (Luke 24:50-53), he continues to be with us through the Holy Spirit, another Parakletos (John 14:16-18, 26-28; Matthew 28:20). And we would not learn from the Holy Spirit who brings the gifts, unless Christ leaves (John 16:7, 13).

Christ the King called us to receive the Holy Spirit (John 20:22), and so we received the power through the Holy Spirit (Acts 1:8) on Pentecost (Acts 2:1-11) to serve Christ the King on our respective apostolic mission works. So, how are we using the power of the Holy Spirit in our works? How are we utilizing the gifts of the Holy Spirit? Is our work bearing abundant fruit? And are prepared to meet the King upon his return any time?

The Gospel Reading (Matthew 25:31-46) points out a blind spot in our work for the King and warns us that our unawareness of this will result in condemnation at the last judgement when he returns.

Upon his return, the King will say to those are to be saved and brought to his Kingdom with him:

Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world. 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 25:34-36).

But he will say to those who are to be condemned:

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

Depart from me, you accursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me (Matthew 25:41-43).

Amen, I say to you, what you did not do for one of these least ones, you did not do for me (Matthew 25:45).

Those who are saved are his sheep on the right and those who are condemned are goats on the left (Matthew 25:33), as he separates them when he returns in his glory as the King (Matthew 25:31-32). And in this Gospel narrative (Matthew 25:31-46), the King is the Judge (1 Samuel 8:5), as well as the shepherd (2 Samuel 5:2; 1 Chronicles 11:2). As the Judge, the King separates his sheep, those who are to be saved to the right from goats to the left, as the shepherd only let his sheep in his fold.

It is obvious that Christ the King judges, as a shepherd separates his sheep and goats that do not belong to him, according to who recognized him in those who are least among us and responded with care, as exemplified by the Good Samaritan (Luke 10:25-37). The King’s sheep knows their King, even though he is in disguise in poverty, marginalization, sickness, and condemnation by the world, because his sheep really know him no matter how he looks and may be found (i.e. John 10:27). For this, the King, the Good Shepherd (John 10:11, 14) reward his sheep with eternal life (John 10:28).

The bottom line is that those who are saved as his sheep knows, recognizes, and follows their King, the Good Shepherd, no matter how he appears, even as a man in poverty, in prison, and in need. But those who do not belong to his flock, the goats, do not recognize him in such ways because they only think of the King as a politically strong man, like Caesar. And their ignorance of the true King blind them from recognizing him when he appears as one of the least among us.

Which side would you be on, if the King had returned and judged us now? And it would depend on how much you know him and how well you have served him.

Ever since Advent, we have come to know our King through the scripture readings at Mass, during this liturgical year. And we have repented our sins against him through penitential seasons, like Lent. Therefore, we should have no problem as long as we have followed him in his teaching throughout the readings in the liturgical year.

We know that our King came into this world as a poor baby, born in an animal stable, placed in a manger, because there was no room in the inn (Luke 2:6-7). And he died as condemned by the world, abandoned by many of his disciples (John 18:1-19:37). Thus, we know we find our King in where kings of the world are not found. Therefore, we should not say to the King when he returns and judges us, things like, “Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and welcome you, or naked and clothe you? When did we see you ill or in prison, and visit you?”(Matthew 25:37-39).

We have spent this liturgical year not to find ourselves in such ignorance for not serving our King at all.  Our King dwells among us (John 1:14), especially among those who are considered as least in the society (Matthew 25:45).

Do we hear our Good Shepherd’s voice among the poor, marginalized, hungry, thirsty, imprisoned, and condemned by the world? If we hear, have we followed his voice and responded to him with compassionate care?  And our answer to such questions will determine if we are to be judged as the King’s sheep or not.

The Christ the King is, indeed the Good Shepherd, who sorts his sheep from those who are not when he makes the final judgement. The First Reading (Ezekiel 34:11-12,15-17) describes that the Good Shepherd returns to send his judgement upon those whom he entrusted to shepherd his sheep fail to fulfil their duties. Specifically, this narrative refers to the judgement on failed shepherds of Judah in the past, as they led Judah to the Babylonian seize, resulting in the Babylonian exile.

Though Josiah began a reform to bring corrupted Judah back to faith, renewing the covenant (2 Kings 22:1-23:30; 2 Chronicles 34:1-35:2), the kings of Judah after him let the kingdom go astray, bringing it to the destruction by the Babylonians and resulting in the Babylonian exile (2 Kings 23:31-25:30; 2 Chronicles 36:1-23; Jeremiah 52:1-34). The fall of Jerusalem was explained to Ezekiel (Ezekiel 33:21-33). The scattered sheep in the First Reading refers to the Israelites in the Babylonian exile.

Today, we have many scattered sheep, though they are not in the Babylonian exile. Those scattered sheep are baptized Catholics who have bee led astray by heretics, relativism, as well as, the new age spirituality. They may not recognize the King in where he is found. But, hopefully, they will wake up to the truth in Christ the King and begin to hear his voice, as their Good Shepherd, by the time of his return to redeem them.

The Shepherd aspect of Christ the King is reflected in the Responsorial Psalm (23:1-2, 2-3, 5-6), echoing it in the First Reading (Ezekiel 33:21-33).

In the Second Reading (1 Corinthians 15:20-26, 28), we see a powerful image of  Christ the King, as the mighty conquer of the enemy of life, death, calling our attention to his resurrection. Paul wrote:

For just as in Adam all die, so too in Christ shall all be brought to life, but each one in proper order: Christ the firstfruits; then, at his coming, those who belong to Christ; then comes the end, when he hands over the kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death, for “he subjected everything under his feet.” But when it says that everything has been subjected, it is clear that it excludes the one who subjected everything to him. When everything is subjected to him, then the Son himself will also be subjected to the one who subjected everything to him, so that God may be all in all (1 Corinthians 15:22-28).

The above Pauline description of Christ the King echoes what he revealed to John in Revelation 19:11-22:5. In other words, at the end, upon the King’s return, everything in the world is to be surrendered and subjected to God Almighty in the Kingdom. But those who refuse will not be brought into the Kingdom but condemned and destroyed. So this is an aspect of the King’s judgement (Revelation 20:11-15).

The return of Christ the King (Revelation 2:16; 3:11; 19:11-16; 22:7, 12, 20) means the return of the Good Shepherd (John 10:11, 14), who has ascended into heaven to prepare the place for his sheep whom he will redeem (i.e. John 14:1-2), upon his judgement (Revelation 20:11-15). Until then, continue to celebrate our Thanksgiving in the Sacrament of the Holy Eucharist (i.e. Matthew 26:26-29) and serve the King through our apostolic works (John 14:12; Matthew 28:19). And we make our works fruitful by securely attaching ourselves to him to let his joy be our complete joy so that our work with love is great (John 15:1-17). And to make our work of love great and right, we make sure we reach out to those who are considered as least among us with love because it is where we hear our Good Shepherd’s voice (Matthew 25:31-46).

This solemnity, Christ the King of the Universe, was instituted by Pope Pius XI in 1925 with his encyclical, Quas Primas, in response to a growing threat of  relativistic modernism to the Catholic Church. Though Pope Leo XIII had warned the Church and urged to pray the Rosary to fight this modernism problem, many Catholics had drifted away, misled by modernism-driven heresies. Pope Pius XI felt urgent need to stop this scattering of Catholics and to bring those who had gone astray because of modernism back to his papal fold, as a successor of Peter, who was commissioned by Christ to shepherd on behalf of the Good Shepherd, the Christ (John 10:11, 14; 21:15-17).

In these post-Vatican II, post-modern era, the scattering of the Catholics continues on with new age spirituality, as well as, relativism. We see many heretical catechists, and those who were taught by them are likely to regard being Catholic as a “disease” like alcoholism, identifying themselves as “recovering Catholic”, “not religious but spiritual”.

Will these have been misled by modernistic relativism heretics ever find true salvation in Yoga, Reiki, or other new age spiritual practices? Unbeknownst to them, they may make themselves more susceptible to demonic influences, as exorcists, who see a sharp increase the need of exorcism in recent years, warn.

Pope Pius XI addresses his reason to institute the Solemnity of Christ the King:

In the first Encyclical Letter which We addressed at the beginning of Our Pontificate to the Bishops of the universal Church, We referred to the chief causes of the difficulties under which mankind was laboring. And We remember saying that these manifold evils in the world were due to the fact that the majority of men had thrust Jesus Christ and his holy law out of their lives; that these had no place either in private affairs or in politics: and we said further, that as long as individuals and states refused to submit to the rule of our Savior, there would be no really hopeful prospect of a lasting peace among nations. Men must look for the peace of Christ in the Kingdom of Christ; and that We promised to do as far as lay in Our power. In the Kingdom of Christ, that is, it seemed to Us that peace could not be more effectually restored nor fixed upon a firmer basis than through the restoration of the Empire of Our Lord. We were led in the meantime to indulge the hope of a brighter future at the sight of a more widespread and keener interest evinced in Christ and his Church, the one Source of Salvation, a sign that men who had formerly spurned the rule of our Redeemer and had exiled themselves from his kingdom were preparing, and even hastening, to return to the duty of obedience (Quas Primas, 1).

Pope Pius XI reminds us that the world has gone so disordered as a result of thrusting out Christ from our personal life and nation’s governance because of modernism’s influence. In order to stop this, he established the Solemn feast of Christ the King of the Universe to remind us that Christ is not just the King of the Catholic Christendom but of the entire Universe so that all shall submit themselves to him and his reign. And this begins with our personal conversion to let him reign our hearts as the King. Then, there will be no reason for relativism, new age spirituality, communism, and other modernistic heretics to exist. It means that we will not give space and reason for those who scatter us from his herd. 

 

American Thanksgiving in Light of Christian Faith: Giving Thanks and Praises to God, Rooted in Our Humility and Trust

Amidst the Civil War, President Abraham Lincoln made a proclamation to make Thursday of the last week of November as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens. By giving thanks to Almighty God the Creator for all the blessings given to the United States, President Lincoln thought to preserve the nation from a threat of Confederacy’s secession, because the blessings from God were given to both the Union and the Confederacy. As written by William Seward, Secretary of State, President Abraham Lincoln called all Americans to come together to thank and praise God in these words:

The year that is drawing toward its close has been filled with the blessings of fruitful fields and healthful skies. To these bounties, which are so constantly enjoyed that we are prone to forget the source from which they come, others have been added, which are of so extraordinary a nature that they cannot fail to penetrate and even soften the heart which is habitually insensible to the ever-watchful providence of Almighty God.

In the midst of a civil war of unequaled magnitude and severity, which has sometimes seemed to foreign states to invite and provoke their aggressions, peace has been preserved with all nations, order has been maintained, the laws have been respected and obeyed, and harmony has prevailed everywhere, except in the theater of military conflict; while that theater has been greatly contracted by the advancing armies and navies of the Union.

Needful diversions of wealth and of strength from the fields of peaceful industry to the national defense have not arrested the plow, the shuttle, or the ship; the ax has enlarged the borders of our settlements, and the mines, as well of iron and coal as of the precious metals, have yielded even more abundantly than heretofore. Population has steadily increased, notwithstanding the waste that has been made in the camp, the siege, and the battlefield, and the country, rejoicing in the consciousness of augmented strength and vigor, is permitted to expect continuance of years with large increase of freedom.

No human counsel hath devised, nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who while dealing with us in anger for our sins, hath nevertheless remembered mercy.

It has seemed to me fit and proper that they should be solemnly, reverently, and gratefully acknowledged as with one heart and one voice by the whole American people. I do, therefore, invite my fellow-citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next as a Day of Thanksgiving and Praise to our beneficent Father who dwelleth in the heavens. And I recommend to them that, while offering up the ascriptions justly due to Him for such singular deliverances and blessings, they do also, with humble penitence for our national perverseness and disobedience, commend to His tender care all those who have become widows, orphans, mourners, or sufferers in the lamentable civil strife in which we are unavoidably engaged, and fervently implore the interposition of the Almighty hand to heal the wounds of the nation, and to restore it, as soon as may be consistent with the Divine purposes, to the full enjoyment of peace, harmony, tranquility, and union.

It is noteworthy that the proclamation calls all Americans to humble penitence for the nation’s perversity and disobedience, in submitting to God’s tender mercy for healing from wounds of the division. As a matter of fact, humility is an absolutely necessary condition not only for expressing gratitude but also for contrition. The proclamation is, therefore, more than Thanksgiving. It is a call for humility. Otherwise, nobody would genuinely have a sense of gratitude and address thanksgiving.

In Christianity, humility is the primary virtue, as St. Augustine has put it. It means that Christian faith is found upon humility. And arrogance will pull us away from God, making us more susceptible to demonic influence of Satan. The more affected by demon, the farther we drift from God. Then our unity with each other and with God would be fizzled. The proclamation reminds us that the same principle is applied to the national unity.

Thanksgiving is not just when everything is going in our way.  When we have things as we desire, even those who have no faith can feel grateful. The question for the faithful Christians is, “Do you feel grateful to God for His providence, even life is difficult?” If we are humble, we do. We are always grateful and give thanks to God no matter how much we have and no matter how our life’s circumstances may turn.

So, Paul wrote to Christians in Thessalonica amidst their persecution:

We ask you, brothers, to respect those who are laboring among you and who are over you in the Lord and who admonish you, and to show esteem for them with special love on account of their work. Be at peace among yourselves.

We urge you, brothers, admonish the idle, cheer the fainthearted, support the weak, be patient with all. See that no one returns evil for evil; rather, always seek what is good both for each other and for all.

Rejoice always. Pray without ceasing. In all circumstances give thanks, for this is the will of God for you in Christ Jesus.

Do not quench the Spirit. Do not despise prophetic utterances. Test everything; retain what is good. Refrain from every kind of evil (1 Thessalonians 5:12-22).

Upon acknowledging the hardship of the Thessalonian Christians, Paul urges them to seek goodness in each other and avoid evil to maintain peace and unity amidst tribulation. The bottom line is humility so that the Thessalonians would not grieve the Holy Spirit – not offend God. This way, they could keep their faith community impervious to Satan’s evil attacks to divide and break. In this spiritual context, they could rejoice always, pray unceasingly, give thanks to God in all circumstances.

The Gospel Acclamation Alleluia verse for Thanksgiving Day Mass is:

In all circumstances, give thanks, this is the will of God for you in Christ Jesus/ In omnibus gratias agite: haec est enim voluntas Dei in Christo Iesu omnibus vobis (1 Thessalonians 5:18).

So, how do we recognize what we are grateful when life is so difficult and even seems hopeless?

If you had no family to dine with for Thanksgiving dinner….if you were homeless and had no place to go for Thanksgiving, would you still give thanks to God and rejoice and pray? Or, would it make no sense to you to rejoice, pray, and give thanks to God, when life had turned in such a difficult way? If your sense of gratitude depends on your material possession and comfort?

I wonder how many Christians ask such questions on Thanksgiving Day, while enjoying Thanksgiving dinner with families and friends.

Being filled with the Holy Spirit, having mature faith, enables us to rejoice, pray, and give thanks to God in all life circumstances, especially during difficult times, as willed by Christ. This way, we are always content no matter how much or less we have. So why do we need to go crazy about Black Friday bargain sale, if we truly observe the spirit of Thanksgiving Day, as proclaimed by President Lincoln, echoed by Paul’s message to the Thessalonian Christians?

It makes no sense for faithful Christians, who truly observe the Thanksgiving Day to go on shopping spree on the following day. Those who become fanatic about Black Friday sales show their materialistic bent in consumerism, if not necessarily gluttony.

Observing Thanksgiving Day is a reflection of our gratitude, which is upon our humility. Through our humility, we submit ourselves to God. And this is the essence of faith, which means “trust”. So, David sung out of his humility and faithfulness to God:

The Lord is my shepherd; there is nothing I lack (Psalm 23:1).

Humbly trusting in God’s lead and providence, David found himself lacking nothing, therefore, wanting nothing, because he is confident of God’s providence. There is a sense of security in God, and it is peace (Psalm 23:4).

Perhaps, those who go on Black Friday shopping spree may suffer from insecurity deep inside due to a lukewarm or immature faith, not truly able to rejoice and give thanks for what they already have. And chances are, they may tend to take things for granted, and therefore, are at risk of sin of ingratitude. So the Gospel Reading of Thanksgiving Day Mass (Luke 17:11-19) admonishes our disposition quench the Holy Spirit by falling to sin of ingratitude. In this Gospel Reading, ten lepers begged Jesus to heal, and Jesus healed them all. But only one of them thanked him but the other nine simply went away without expressing their gratitude.

Thanksgiving Day is a critical opportunity to examine ourselves for a hidden inclination to insatiably crave for more and to fall into sin of ingratitude. In fact, this vice is a root contributing factor for our conflicts in various ways, including a war. Therefore, as written by William Seward and proclaimed by Abraham Lincoln, we are to pause for a day to give thanks to God for what we have as a blessing and rejoice over it and pray over it together for peace and unity. The proclamation, indeed, bears the spirit of Paul’s encouragement to the Thessalonian Christians to persevere the persecution without having the Holy Spirit grieved and their unity fizzled, by rejoicing, praying, and giving thanks all the time.

Let us not forget, giving thanks to God is also giving our praises to Him. That is why the proclamation says, not just “Thanksgiving Day” or “Day of Thanksgiving’, but a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens, as reflected in the First Reading of Thanksgiving Day Mass (Sirach 50:22-24).

Necessity of Secure Attachment and Trust to Make Our Diligent Work Fruitful: A Lesson from the Parable of the Talent - Thirty-Third Sunday in Ordinary Time, Cycle A

Upon entering Jerusalem triumphantly, people exuberantly welcomed him as the prophet from Nazareth, shouting, “Hosanna to the Son of David; blessed is he who comes in the name of the Lord; hosanna in the highest” (Matthew 21:9; cf. Psalm 118:25-26), recognizing him as the Davidic Messiah, as well as, the prophet from Nazareth (Matthew 21:11). Then Jesus entered the Temple area and became very upset to see the sacred area turned into a den of robbers (Matthew 21:12). So, he cleansed the area and went to Bethany (Matthew 21:12-17). This resulted in the inquisition of Jesus’ authority by the religious leaders of Israel on the following day (Matthew 21:23-27). Jesus’ response to this turned into series of confrontations of their sinfulness and hypocrisy (Matthew 21:28-22:46). Then, Jesus turned to the crowd and denounced the leaders (Matthew 23:1-36) and lamented over Jerusalem for her impending destruction for rejecting prophets and being about to kill him (Matthew 23:37-40).

After criticizing the leaders publicly in the Temple area, Jesus foretold the complete destruction of the Temple to them to his disciples (Matthew 24:1-2), as to reiterate his lamentation over Jerusalem (Matthew 23:37-40). Then, he took them to the Mount of Olives and gave a discourse on the end of the age (Matthew 24:3-25:46). This eschatological discourse of Jesus to his disciples is known as the Olivette Discourse or Little Apocalypse. On Cycle A, for the last three Sundays of the Liturgical Year, the Gospel Readings (Matthew 25:1-13/32^nd Sunday; Matthew 25:14-30/33^rd Sunday; Matthew 25:31-46/34^th Sunday (Christ the King Sunday)) are drawn from the Olivette Discourse.

A point of Jesus’ teaching on the end of the age from the Gospel Reading of the 32^nd Sunday (Matthew 25:1-13), which is also known as the parable of the ten virgins, was preparedness at any time to stay alert for the coming of Christ, as exemplified by the wise virgins.  From the Gospel Reading of the 33^rd Sunday (Matthew 25:14-30), which is known as the parable of the talents, what Jesus teaches us is fruitfulness of our work with what is given by God, as exemplified by the servants, who let the talents received from their master grow. Then, through the Gospel Reading of Christ the King Sunday (34^th Sunday) (Matthew 25:31-46), which is called the parable of the sheep and the goats, Jesus reminds us that the entrance into the Kingdom of God eternally at the end of the age is hinged upon how well we observe what Jesus see the greatest commandment, which is to love God above all and love our neighbors as if they were ourselves (Matthew 22:37-40; cf. Deuteronomy 6:5; Leviticus 19:18; cf. Luke 10:25-37).

With the above context, let us look into the Gospel Reading of the Thirty-Third Sunday in Ordinary Time on Cycle A (Matthew 25:14-30), which is known as the parable of the talents.

In this parable, the master entrusts talents to his three servants according to their respective abilities while he is gone on a journey (Matthew 25:14). The master going on a journey is a metaphor of Christ going away from the earth to the heaven through the ascension (i.e. John 14:1-10; Luke 25:50-53) until his Parousia (Matthew 24:29-31; cf. Revelation 22:7).  So the master gave the first servant five talents, the second one two talents, and the third one a talent, according to their respective abilities (Matthew 25:15). Note that the master did not distribute the talents “equally” to his servants but according to their abilities. It is because God knows us better than anyone else (i.e. Jeremiah 1:5; Psalm 139:13-16).

A talent is a large monetary unit, equivalent to at least 15 years of daily wage, during the time of Jesus. So great is the trust that the master puts on his servants.

So, what did these servants do with the talents entrusted by their master? How did they respond to the master’s trust in them?

The one who received the five talents turned these two fold, and the one who received the two talents also doubled the talents by trading (Matthew 25:16-17). But the one who received one talent simply buried it in the ground (Matthew 25:18).

Then, upon the master’s return, all of his servants were held accountable for the talents entrusted to them (Matthew 25:19). The two servants who let the talents grow twofold respectively were rewarded with greater and the privilege to share his joy (Matthew 25:20-23). The greater responsibilities suggest that those responded the master’s trust with good stewardship by multiplying the talents are elevated to leadership roles. And being privileged to share the master’s joy can mean the servants’ complete joy (i.e. John 15:11). However, the one who buried the talent and did not let it grow at all was condemned into eternal agony for failing to be fruitful with the talent given to him (Matthew 25:24-30).

The master did not necessarily expect this incompetent servant to trade as the other two did. The master knew that the condemned servant was afraid of an inherent risk of trading. But he pointed out that he still could have done better with the talent than burying it. So he said:

Should you not then have put my money in the bank so that I could have got it back with interest on my return? (Matthew 25:27).

Even you are afraid of putting money in socks to trade, won’t you put it in a safe CD account to let it grow with some interests over the term?

The master did not buy this incompetent servant’s “excuse” of “not lose the talent”. The master’s judgement is just for calling him “wicked and lazy” (Matthew 25:26).

The two servants who doubled the value of the talents by trading took risks but worked diligently to manage them, while the incompetent one did nothing upon burying it for not losing it. The contrast between the diligence and the sloth drawn from the parable of the talent (Matthew 25:14-30) can be juxtaposed to the contrast between being wise and being foolish found in the parable of the ten virgins (Matthew 25:1-13) and the contrast between the sheep (those who observed the commandment to love God and love neighbors) and the goat (those who fail to observe this commandment to love) (Matthew 25:31-46).

It is obvious that the servants who let the talents entrusted to them grow have are in good relation with their master. However, the one who failed to let the talent grow and therefore condemned is not, as he regards his master as demanding and as if a thief by saying, “harvesting where he did not plant” (Matthew 25:24).

Besides his sloth, what is behind the wickedness of the one who failed to let the talent grow, is the way he sees the master. While the two who were able to share the master’s joy for their fruitful works with the talents see him as a benevolent figure, the one who was condemned sees otherwise, perhaps, as a cold-hearted one.

Why did the lazy and wicked servant only saw his master in such a negative way as a demanding and greedy one and as one to be afraid of for punishment?

Integrating the psychosocial development theory of Erik Erickson and the attachment theory of John Bowlby and Mary Ainsworth may give some insights as to why the condemned servants’ negative object relation to the master. Based on this, this lazy and wicked servant failed to form secure attachment with the master, resulting in his inability to trust him. This makes him insecure in his object relation to the master. Therefore, the master is a figure to be afraid.

Biblically, this psychological problem of the lazy and wicked servant with his mater reflects how the object relation of Adam and Eve was altered upon the Original Sin (Genesis 3:1-24). As Adam and Eve were unable to hold themselves accountable to God for their actions but attributed their acts on another being respectively (Genesis 3:12-13), the lazy and wicked servant was not able to hold himself accountable for the talent given to him by attributing to the master’s character (Matthew 25: 24-25). Of course, the way this servant regarded the master is cognitively distorted because of his insecurity and distrust, just as how sin can do to our recognition of another person, likewise. For him, there is no joyful moment with his master, as he is always in fear of being punished by him – as Adam hid for being afraid of God upon his sin (Genesis 3:10). Irrational fear is a symptom of insecurity and distrust. And this is a root of the lazy and wicked servant’s problem.

This is why our benevolent and generous master, Lord Jesus Christ, wants to make sure we form secure attachment so that we can trust him and his providence – so that we can be fruitful with our work on his grace bestowed upon us respectively – to make our joy complete by sharing his (John 15:1-11). This way, we are not afraid of risks and make our works with his grace fruitful. So, we are motivated to work not only diligently but wisely.

So being securely attached to Christ, our master, fully trusting him, we can serve him like the two servants, who doubled the talents entrusted in them by the master (Matthew 25:20-23). This way, we serve God, as the worthy wife serves her husband diligently without being swayed by any tempting distractions (Proverbs 31:10-13, 19-20, 30-31). The secure attachment and trust in the Lord not only keeps us diligent in our works with the grace bestowed on us but keeping us alert all the time so that we can readily hold ourselves accountable to him upon his return, even it is at an unexpected hour (1 Thessalonians 5:1-6).

This Liturgical Year will end soon. The end of the liturgical year is metaphorically compared to the end of the age. And then, we all will be held accountable for what we do with God’s grace. Is your work with the grace entrusted to our stewardship bearing abundant fruit? Or, does your fear of God keep you unable to do anything with the grace because you are afraid of being punished by Him for losing it?

Let us not bear God’s grace in ourselves. Let us “invest” it in others through our diligent observance of the greatest commandment to love God and to love our neighbors, especially those who are least among us! As long as we are securely attached to the Lord and trust his care, our “investment” and hard work will bear abundant fruits so that we can share the joy of the Lord!

The end is coming. There is not much time left to this liturgical year. There is no time to be spent idly and wasted in fear. This also means to look forward to joyfully presenting the fruit of our diligent work to the Lord soon! 

Lesson from the Ten Virgins: Wisdom, Vigilance, and Being Caught with the Returned Christ for the Kingdom - Thirty-Second Sunday in Ordinary Time, Cycle A

When Solomon became king of Israel, God asked him what he would want from Him. Then, Solomon asked Him to grant him a listening heart so that he would serve Him as king of Israel with wisdom on His behalf (1 Kings 3:5-9). 

The listening heart means humility, which makes a person to listen to God and His people. And humility is required for wisdom (Proverbs 11:2). This is why Jesus said:

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).

What the Father in heaven keeps from those who think of themselves wise, in other words, those who are arrogant and lacks humility, can be wisdom. And the wisdom is revealed to those who are child-like, who are humble. And she is revealed to the humble, with listening hearts, through Christ the Son (Matthew 11:27). And they seek him and listen to him, while the arrogant do not.

In order to receive and benefit from wisdom, we must have a listening heart in seeking her. The First Reading (Wisdom 6:12-16) describes how we shall seek wisdom and how she herself will make herself available to us. According to the First Reading, those who are wise and prudent in the eyes of God stay vigilant.

Why?

Because they sure do not want to miss wisdom. And to those who desire her more than anything, wisdom hastens to make herself known to them (Wisdom 6:13-14), as they remain vigilant for her appearance without doubt and worries (Wisdom 6: 15).

We stay vigilant for the coming of whom we love and what we love, don’t we?

That is why we do not mind staying up all night, making to catch the moment of the arrival of our loved ones at unexpected hours. And we do not let our minds wonder and worry if our loved ones would actually come or how many more hours to wait. And this is how we prepare ourselves to meet wisdom, because it is not just us who seeks her but wisdom herself also seeks those who are worthy to her, making her rounds for that, graciously appearing and meeting with them with full attention (Wisdom 6:16).

The wisdom is Christ, as she is personified in him (Proverbs 8:1-36; 1 Corinthians 1:24), pre-existing God’s creation (Proverbs 8:21-22; cf. John 1:1). Therefore, seeking the wisdom also means seeking Christ. And as wisdom comes and meet those who are worthy to her (Wisdom 6:16), so does Christ.

In fact, Christ has already come to us, sent by the Father (John 3:16; 1 John 4:9) incarnated in the human flesh of Jesus (Luke 1:35; John 1:1,14; Galatians 4:4), dwelled among us (John 1:14), and opened the gate of heaven by his death on the Cross (Matthew 27:51; John 10:9), and he rose from the dead (Luke 24:6-7) and ascended into heaven (Luke 24:51; Acts 1:22). When he came for the first time, the shepherds who kept the vigil for their sheep were able to meet him (Luke 2:8-17), Simeon and Anna, who kept their vigilant hope for the coming of the Messiah, met him when he was presented in the Temple (Luke 2:25-38), and the Magi, who sought to pay homage to him, met him (Matthew 2:1-11). The incarnated Christ made his appearance in public when he came to John the Baptist for baptism (Matthew 3:13-17). And his chiristological identity was made known to Peter through divine intercession (Matthew 16:15-17).

During the period of his first coming, the incarnated Christ was making his round from Galilee to Jerusalem, gradually making himself known, so that people would believe (Matthew 4:12-25:46). Though none of us existed at that time, the same Christ comes to us in the Holy Spirit (i.e. John 14:18, 28) and in the Sacrament of the Holy Eucharist (Catechism of the Catholic Church, 1353). This way, he remains with us until the eschaton (Matthew 28:20), even though he has ascended into heaven. And he is coming, indeed (Revelation 22:12) to judge the living and the dead (2 Timothy 4:1). Therefore, whether we will be still alive or dead, we all shall meet Christ as he returns, as Paul teaches in the Second Reading (1 Thessalonians 4:13-18). Then, the dead will be raised (1 Thessalonians 4:16; cf. 1 Corinthians 15:52) and the living will be caught up (ἁρπαγησόμεθα/ harpagesometha) with those who are raised from the dead by Christ (1 Thessalonians 4:17a). And this phenomena is known as “rapture”. To make sure that we are caught up by the returning Christ, Paul calls us to stay with (περιλειπόμενοι/perileipomenoi) Christ (1Thessalonians 4:17b). It is important to note that περιλειπόμενοι/perileipomenoi ‘s root word (μένω/meno), which means to stay and remain as to wait for, is also used in Christ’s call to remain in him (μείνατε/mentee)(John 15:4) in order to stay alive for eternal life as faithful and fruitful disciples so that the complete joy may be established (John 15:4-14). And the Gospel Reading (Matthew 25:1-13), which is known as the parable of the ten virgins, describes how we shall μένω/meno – remain in Christ as we wait for his return.

Jesus begins the parable with these words:

The kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom (Matthew 25:1).

Out of the ten virgins, five of them are foolish and the other five are wise (Matthew 15:2). While the wise ones had flasks of oil in case their lamp oil would runs out while waiting for the arrival of the bridegroom, the foolish ones did not (Matthew 15:3-4). And this made a difference.

Because the bridegroom’s arrival was delayed, these waiting virgins fell drowsy and asleep (Matthew 25:5). Then at midnight, the bridegroom’s arrival was announced: Behold, the bridegroom! Come out to meet him! (Matthew 25:6). And all ten virgins woke up and start trimming their lamps to meet him (Matthew 25:7). The wise ones were readily able to set up their lamp oil burning but the foolish ones had to go out to purchase lamp oil (Matthew 25:8-9). While the foolish ones were out to get their lamp oil, the bridegroom arrived, and the wise virgins, who had their lamps burning at that moment went with him for the wedding banquet, and the door of the banquet hall was locked (Matthew 25:10). Then, the foolish ones returned and asked the bridegroom to open the door (Matthew 25: 11). But it was not opened for them (Matthew 25:12). And Jesus concluded this parable with these words:

Therefore, stay awake, for you know neither the day nor the hour (Matthew 25:13).

The point of Christ’s teaching through this parable is to “stay awake”. The word used for this in the original Greek text of the Gospel is γρηγορέω (gregorio), which means to watchfully or vigilantly remain alert or awake. The same Greek word is also used in Peter’s teaching to remain watchful against devil’s attach (1 Peter 5:8). This teaches us that those who fail to keep themselves watchfully vigilant all the time will miss to enter the Kingdom of God, which is symbolically represented with the wedding banquet in the parable (Matthew 25:11-12), with the returned Christ, and may be devoured by devil (1 Peter 5:8).

For us to be like the wise virgins, we must seek wisdom from God vigilantly, as reminded by the First Reading (Wisdom 6:12-16). Because Christ himself is the wisdom of God (1 Corinthians 1:24; cf. Proverbs 8:1-36), we shall seek the wisdom as we seek God, reflected in the Responsorial Psalm (63:2, 3-4, 5-6, 7-8). Then, the wisdom makes us wise in the eyes of God and enables us to stay awake watchfully to readily meet Christ when he arrives upon his return and to be ushered into the Kingdom for the heavenly wedding banquet with him (i.e. Revelation 21:6-9).

In this Sunday’s scripture readings (Wisdom 6:12-16; 1 Thessalonians 4:13-18; Matthew 25:1-13), we see a juxtaposition between Christ and wisdom. And what is essential in seeking Christ-wisdom for our soteriological and eschatological benefit is to remain vigilant. The Gospel Reading (Matthew 25:1-13) reminds us that those who are with wisdom did not miss the coming of the bridegroom, who is Christ the Lamb (Revelation 19:7), as they were able to readily become vigilant, though they fell drowsy once. To borrow St. Augustine’s words, the wisdom makes us feel, Timeo Iesum transeuntem (I fear that Jesus will pass by me unnoticed) (Sermons, 88, 14, 13).

Because the Gospel Reading (Matthew 25:1-13), the parable of the ten virgins, is about how we are to be prepared for Christ’s return at the eschaton, Pope Francis cited the above words of St. Augustine in preaching on Mark 13:33-37, in which Jesus teaches us how we should prepare ourselves for his second coming (Parousia):

If we ask Jesus to come close to us, we will train ourselves to be watchful. Today Mark’s Gospel presented us with the end of Jesus’ final address to his disciples, which can be summed up in two words: “Be watchful!” The Lord repeats these words four times in five verses (cf. Mk 13:33-35.37). It is important to remain watchful, because one great mistake in life is to get absorbed in a thousand things and not to notice God. Saint Augustine said: “Timeo Iesum transeuntem” (Sermons, 88, 14, 13), “I fear that Jesus will pass by me unnoticed”. Caught up in our own daily concerns (how well we know this!), and distracted by so many vain things, we risk losing sight of what is essential  (Homily, First Sunday of Advent, Cycle B, November 29, 2020).

Let us make sure that we remain vigilant until Christ returns, keeping all worldly concerns from compromising our watchfulness. Let us seek wisdom vigilantly so that we are prepared for any circumstance without worries even though we may not know the hour of his coming, with our listening hearts. This way, we know what the Holy Spirit, another Parakletos, teaches us (i.e. John 14:16, 26), and wisdom comes through the Holy Spirit (1 Corinthians 12:8). This way, we shall not be caught off-guard but caught up with Christ upon his return.

First, Humility, Second, Humility, and Third, Humility! - Thirty-First Sunday in Ordinary Time, Cycle A

God sure does not like arrogant pride of the humans. He despised the prideful Edomites (Malachi 1:1-5). The punishment of Edom for the Edomites’ pride and disobedience is addressed in the Book of Obadiah (1-21). As to juxtapose the judgement on Edom (Malachi 1:1-5), God also warns the unfaithfulness of the priests of His judgement on them (Malachi 1:6-2:9) and that of the Israelites at large (Malachi 2:10-3:24). Malachi’s prophecy of God’s judgement on the unfaithfulness reminds that our pride makes us drift from the faithfulness, turning the object of praise and honor from God to ourselves.

God certainly despises the priests who are pretentious but fail to fulfill their priestly duties in His honor (Malachi 1:6-14). Then, He admonishes the priests for their violation of the covenant and vows to press His judgement on them (Malachi 2:1-9).  The judgement will put the priests in humiliation for they have failed to honor God and minister to people (Malachi 2:8-9), and it was obviously because of their lack of humility. The First Reading (Malachi 1:14b-2:2b, 8-10) is drawn from this context.  

So God speaks against the unfaithful priests:

You should know that I sent you this commandment so that my covenant with Levi might endure, says the Lord of hosts.

My covenant with him was the life and peace which I gave him, and the fear he had for me, standing in awe of my name.

Reliable instruction was in his mouth, no perversity was found upon his lips;

He walked with me in integrity and uprightness and turned many away from evil.

For a priest’s lips preserve knowledge, and instruction is to be sought from his mouth, because he is the messenger of the Lord of hosts.

But you have turned aside from the way, and have caused many to stumble by your instruction;

You have corrupted the covenant of Levi, says the Lord of hosts.

I, therefore, have made you contemptible and base before all the people,

For you do not keep my ways, but show partiality in your instruction.

Have we not all one father? Has not one God created us?

Why, then, do we break faith with each other, profaning the covenant of our ancestors?  (Malachi 2:4-10).

These words of God are echoed by the following in Isaiah:

Trust in the Lord forever!

For the Lord is an eternal Rock.

He humbles those who dwell on high, the lofty city he brings down,

Brings it down to the ground, levels it to the dust.

The feet of the needy trample on it—the feet of the poor.

The way of the just is smooth; the path of the just you make level.

The course of your judgments, Lord, we await; your name and your memory are the desire of our souls.

My soul yearns for you at night, yes, my spirit within me seeks you at dawn;

When your judgment comes upon the earth, the world’s inhabitants learn justice.

The wicked, when spared, do not learn justice; in an upright land they act perversely, and do not see the majesty of the Lord.

Lord, your hand is raised high, but they do not perceive it;

Let them be put to shame when they see your zeal for your people: let the fire prepared for your enemies consume them.

Lord, you will decree peace for us, for you have accomplished all we have done (Isaiah 26:4-11).

Those who lack humility tend to be envy of God and likely to abuse their leadership positions to honor themselves, instead of God, while not leading people as commissioned, because of their pride. They neglect to honor God and to minister to the needs of people because of their pride, which makes them blind to God and His people. And these prideful leaders shall receive their due judgement.

This is reiterated by Jesus’ warning that those who exalt themselves will be humbled by God, while those who remain humble and faithful shall be exalted by God (Matthew 23:12; Luke 14:11). And this is what is reflected in the Gospel Reading (Matthew 23:1-12).

Upon rebuking the leaders, including the priests, the Pharisees, and the scribes, upon cleansing the Temple, leaving (Matthew 21:12-22:46), Jesus now speaks to the general public against arrogance of pride and judgement against the sin of pride, leading to lamentation (Matthew 23:1-39).

First, Jesus warned the public:

The scribes and the Pharisees have taken their seat on the chair of Moses. Therefore, do and observe all things whatsoever they tell you, but do not follow their example. For they preach but they do not practice (Matthew 23:2-3).

The chair of Moses means the leadership position to teach the Torah (Law). And the scribes and the Pharisees were meant to teach the Torah correctly and faithfully. But, just as the priests addressed in Malachi (1:6-2:9), who were arrogant like the Edomites (Malachi 1:1-5), they abuse their position (the chair of Moses) for their own selfish benefits, while leaving people in unnecessary legalistic burden. So, Jesus criticizes them for their hypocrisy, which stemmed from their pride, and warned the public not to be like them:

They tie up heavy burdens hard to carry and lay them on people’s shoulders, but they will not lift a finger to move them. All their works are performed to be seen. They widen their phylacteries and lengthen their tassels. They love places of honor at banquets, seats of honor in synagogues, greetings in marketplaces, and the salutation “Rabbi.”

As for you, do not be called ‘Rabbi.’ You have but one teacher, and you are all brothers. Call no one on earth your father; you have but one Father in heaven. Do not be called “Master”; you have but one master, the Messiah (Matthew 23:4-10).

Jesus’ rebuke of the hypocrisy of the scribes and the Pharisees, resulting in imposing heavy unnecessary legal burden on people (v.4) reflects his earlier criticism on the Pharisees, citing Isaiah 29:13:

Why do you break the commandment of God for the sake of your tradition?

For God said, “Honor your father and your mother,” and “Whoever curses father or mother shall die.” But you say, “‘Whoever says to father or mother’, ‘Any support you might have had from me is dedicated to God,’ need not honor his father.” You have nullified the word of God for the sake of your tradition.

Hypocrites, well did Isaiah prophesy about you when he said: “This people honors me with their lips, but their hearts are far from me, in vain do they worship me, teaching as doctrines human precepts” (Matthew 15:3-9).

The sin of the scribes and the Pharisees that Jesus sharply accuses is that they honor themselves at the expenses of the people whom they help understand and observe the Torah correctly.

Then, Jesus reminded that God’s judgement will humiliate those who are arrogant and have honored themselves, instead of God and at the cost of the people, and exalt those who keep the faith and remain humble:

Whoever exalts himself will be humbled; but whoever humbles himself will be exalted (Matthew 23:12).

Upon this, Jesus issues seven woes against the Pharisees (Matthew 23:13-36), as to reiterate the warning of the judgement against unfaithful priests (Malachi 1:14-2:9).

The fact that Jesus spoke against selfish hypocrisy due to a lack of humility to the general public means that it is not just the leaders, such as the scribes and the Pharisees, as well as, the priests, but also any of us can become prideful and arrogant if we lose humility. And a lack of humility means a lack of faith, because it is through faith that we receive grace from God (Romans 5:2), and the grace keeps us humble (Proverbs 3:34; James 4:6).

In the Second Reading (1 Thessalonians 2:7b-9, 13), we see the humility in Paul’s pastoral ministry. Paul and his associates are not arrogant and selfish but they are gentle and caring to those whom they minister, in bringing the Gospel of God (1 Thessalonians 2:7-8). For this, they do no mind working harder to make sure that their teaching on Christ never become a burden to them (1 Thessalonians 2:9). Because of humility, Paul and his associates do not take credit to themselves for being able to have people receive the Word of God, but thank God for the grace to enable to do so (1 Thessalonians 2:13). What a contrast there is between Paul’s ministry work to the Thessalonians (1 Thessalonians 2:1-16) and the hypocritical ministries of the scribes and the Pharisees rebuked by Jesus (Matthew 23:13-33) and the unfaithful priests subject to God’s due judgement (Malachi 1:14-2:9).

Finally, being humble means to submit ourselves to God (James 4:7-10). This way, we find peace in Him, as reflected in the Responsorial Psalm (131:1, 2, 3).

When our own will takes its own course, deviating from God’s will on us, however, we risk ourselves to engage in ministries, not to honor God but to honor ourselves in the name of God.

Humility is an absolute condition to serve as a leader not only in the Church but in any community and organization.

St. Augustine advised a young ambitious man, Dioscorus, who seemed to be proud to adhere himself to Stoicism:

My Dioscorus, I desire you to submit yourself with unreserved piety, and I wish you to prepare for yourself no other way of seizing and holding the truth than that which has been prepared by Him who, as God, saw the weakness of our goings. In that way the first part is humility; the second, humility; the third, humility: and this I would continue to repeat as often as you might ask direction, not that there are no other instructions which may be given, but because, unless humility precede, accompany, and follow every good action which we perform, being at once the object which we keep before our eyes, the support to which we cling, and the monitor by which we are restrained, pride wrests wholly from our hand any good work on which we are congratulating ourselves (Letter 118.22).

The above advice of St. Augustine is also for us, as Jesus’ discourse on humility was addressed to the general public (Matthew 23:1-12).

Now we must ask ourselves honestly:

What is our true motive to serve God and others in His name?

How do we know if we are humble or not?

What keeps us humble?