St. Polycarp, Student of John, Teacher of Irenaeus, Bishop of Smyrna, Apologist, and Martyr

St. Polycarp of Smyrna is a man of steadfast faith. He was a student of St. John the Apostle. Polycarp heard first-hand accounts of the life and Paschal Mystery of Jesus from John, who lived and traveled with him, as he was a student of John. As John fought hard against gnostic heresies, such as Cerinthianism. Obviously, as John’s student, Polycarp became an astute and staunch apologist, fighting against heretics, especially Marcionism. On this matter, Polycarp’s student, St. Irenaeus wrote:

But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time — a man who was of much greater weight, and a more steadfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles — that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within. And Polycarp himself replied to Marcion, who met him on one occasion, and said, Do you know me? I do know you, the first-born of Satan. Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sins, being condemned of himself. Titus 3:10 There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.    Against Heresies, III-3-4

According to St. Jerome, John ordained Polycarp as the first bishop of the church in Smyrna. And it was when the Roman Empire was aggressively persecuting Christians and destroying churches throughout the Empire. The nascent church of Smyrna, where Polycarp served as bishop, was no exception, in facing the persecution. In the First Reading (Revelation 2:8-11), we see how Jesus encouraged the church of Smyrna, not to let devil has his way but endure the test of suffering in keeping the faith.

As John recorded in his Gospel, from which the First Reading (John 15:18-21) is drawn, those who follow Jesus are rather expected to face persecution. Reiterating what he had said about dealing with challenges, Jesus said:

Remember the word I spoke to you, “No slave is greater than his master.” If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. And they will do all these things to you on account of my name, because they do not know the one who sent me (John 15:20-21; cf. John 13:16; Matthew 10:22; 24:9; cf. John 8:19).

Through the above words, Jesus makes it clear that those who had persecuted and killed him could do the same thing to us, because we are “guilty by association with Jesus” in their eyes.

So what can we learn from St. Polycarp?

The Roman authorities were hunting down Polycarp, bishop of the church of Smyrna, as they were coming to crack down this church. Though he could have escaped, he chose to be captured and face whatever the Roman persecutors would demand on behalf of their emperor. Polycarp was firmly resolved to respond in the mighty name of Jesus, the Christ.

As his execution drew imminent, a local proconsul demanded Polycarp swear to revile Christ so that he would let him go. To this Polycarp said:

For eighty and six years I have been his servant, and he has done me no wrong. And how can I now blaspheme my king who saved me?

Then the proconsul threatened Polycarp with a gruesome consequence of refusing to denounce Christ. He first suggested that Polycarp would be eaten by wild beasts. To his, Polycarp replied:

Call for them, for we will not be moved from good to evil.

So proconsul proceeded to threat Polycarp to be consumed by fire.

But Polycarp remained resolved to keep his faith in Christ, even though it means to be burned alive in fire. So he said:

You threaten me with fire which burns for an hour at most; you must not know about the fire of the coming judgment and of eternal punishment, reserved for the ungodly. Why are you wasting time? Kill me in whatever way you see fit.

Just before fire was lit to burn him alive, St. Polycarp prayed in these words:

O Lord God Almighty, the Father of Your beloved and blessed Son Jesus Christ, by whom we have received the knowledge of You, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before you, I give thanks that You have counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption imparted by the Holy Ghost. Among whom may I be accepted this day before You as a fat and acceptable sacrifice, just as You, the ever-truthful God, hast fore-ordained, by reveling it beforehand to me, and now fulfilling. Because of this I also praise You for all things, I bless You, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Your beloved Son, with whom, to You, and the Holy Ghost, be glory both now and to all coming ages. Amen.

Imagine yourself, as a faithful member of the church of Smyrna, seeing your beloved bishop, St. Polycarp, facing his persecution into death, with such an unshakable resolve to keep his faith in Christ. Would you be ready to become the next martyr or succumb to fear? You would see how mature and strong your faith is.

As the memorial feast of St. Polycarp, bishop and martyr, comes during Lent, perhaps, you can see how your Lenten commitment of prayer, fasting, and almsgiving, are leading you to become more like St. Polycarp.

Feast of the Chair of St. Peter, the First Vicar of Christ, and the Supreme Shepherd with the Keys to the Kingdom

On February 22, the Roman Catholic Church celebrates the Feast of the Chair of St. Peter, acknowledging and honoring the Christ-given authority of Peter, symbolized with the keys to the Kingdom of God, and his pastoral leadership from the day of Pentecost on.

It was, indeed, Peter, who stood up and netted about 3,000 people into the nascent Church to grow, on the day of Pentecost through his speech (Acts 2:14-41). It was not really Peter himself but rather the Holy Spirit in him, who spoke through him (i.e. Matthew 10:20; John 14:26; cf. Luke 21:15). Though all the disciples were filled with the Holy Spirit on Pentecost (Acts 4:2), only Peter spoke Paschal Mystery of Jesus Christ, as he and other disciples had witnessed, and called his audience in Jerusalem to repent, be baptized, and to receive the gift of the Holy Spirit for salvation (Acts 2:14-40). As a result of his sermon, about 3, 000 people who heard him, joined the newborn Church (Acts 2:41).

From the day one of the Church, Peter was the one to take initiative among the Apostles, who were the original presbyters of the Church. It means that Peter was the lead presbyter among the presbyters. So, how did Peter become the chief presbyter of the Church? We find an answer in the Gospel Reading of Feast of the Chair of Saint Peter (Matthew 16:13-19).

The Gospel Reading reminds that the Father in heaven had eyed on Peter because He revealed His Son’s Christological or Messianic identity only to Peter in response Jesus’ question, “Who do say that I am?”(Matthew 16:15-17). Because of this, Jesus, the Son, gave Peter the authority to serve as vicar of Christ, symbolized with the keys to the Kingdom (Matthew 16:19), upon giving him a new name, Peter (Petros), and proclaiming to build his Church on “this rock (petra)” (Matthew 16:18).

Though Jesus gave Peter his keys to the Kingdom, Peter was not ready to exercise the authority symbolized with the keys yet. He did not fully understand Paschal Mystery of Christ yet. That is why he tried to prevent Jesus from going to Jerusalem and rebuked by him when Jesus foretold his suffering, death, and resurrection in Jerusalem, for the first time (Matthew 16:21-23). And he even denied Jesus three times out of fear when Jesus was taken to the Sanhedrin for interrogation (e.g. Matthew 26:69-75), though he said to Jesus, “Even though I should have to die with you, I will not deny you”(Matthew 26:35).

After his resurrection, Jesus commissioned Peter to take up his pastoral capacity all the way to his martyrdom, as shepherd for his sheep (John 21:15-19). This shows that Peter did not lose the authority given to Jesus, symbolized with the keys to the Kingdom (Matthew 16:19), even though he denied him three times (e.g. Matthew 26:69-75).

Then, upon receiving the Holy Spirit on Pentecost, Peter was installed as the very first vicar of Christ, namely, Pope. So, he took the initiative and exercised the Christ-given authority for the steady growth of the nascent Church (Acts 2:14-41; 3:1-10; 4:1-22; 5:1-15; 9:36-41; 10:24-11:18). On the authority that Peter exercised as the lead presbyter of the Church and as Vicar of Christ, St. John Paul II said to General Audience, on Wednesday 16 December 1992:

We can conclude by recognizing that truly at the Church's beginning Peter acted as one who possessed the primary authority within the college of the apostles, and for this reason spoke in the name of the Twelve as a witness to the resurrection.

Therefore, he worked miracles which resembled Christ's and performed them in his name. He assumed responsibility for the moral behavior of the members of the first community and for its future development. He was the focus of concern for the new People of God and of the prayer they made to heaven to obtain his protection and deliverance.

Peter is the Chris-appointed Pastor of his Church (John 21:15-17), holding the keys to the Kingdom given by Christ, symbolizing Christ’s binding authority (Matthew 16:19).  After his resurrection and before his ascension, Jesus, the Good Shepherd (John 10:11, 14), whom Peter called “chief shepherd” (1 Peter 5:4), commanded Peter to follow him as a shepherd of his sheep until his martyrdom (John 21:19). And the other Apostles, presbyteries of the nascent Church, served basically as the associate pastors. The structure is that Peter was archbishop and the other Apostles were auxiliary bishops, if Peter’s jurisdiction is put into an archdiocese.

In the First Reading (1 Peter 5:1-4), the supreme pastor, Peter, wrote to his fellow pastors how they should serve their sheep, as their inspiring role models. This is a pastoral letter written by the very first Pope to his brother bishops of the nascent Church.

The Chair of St. Peter, the Apostle symbolizes Peter’s supreme pastoral role and his supreme authority over his fellow presbyteries and Christ’s sheep.

The Sign of Jonah: Will You Repent and Believe? - Wednesday of the First Week of Lent

As we began our Lenten journey on Ash Wednesday, in receiving blessed ashes on our foreheads, we heard these words, “Memento, homo, quia pulvis es, et in pulverem reverteris. - Remember that you are dust, and to dust you shall return (Genesis 3:19). If not, we heard these words, Paenitemini, et credite Evangelio. - Repent and believe in the Gospel (Mark 1:15).

Being a full week from Ash Wednesday, the Readings of Wednesday of the First Week of Lent (Jonah 3:1-10; Luke 11:29-32) take us back to these words of Jesus:

Paenitemini, et credite Evangelio. - Repent and believe in the Gospel (Mark 1:15).

We have reflected our need to repent and believe in the Gospel, when receiving ashes on the first day of Lent and in the Gospel Reading of the First Sunday of Lent (Cycle B) (Mark 1:12-15).

The scripture readings of Wednesday of the First Week of Lent (Jonah 3:1-10; Luke11:29-32) draw a contrast between those who actually repent and those who do not in response to a call for repent and believe.

In the First Reading (Jonah 3:1-10), we see how the Ninevites, from the top to the bottom, from king to beasts, repented their sins and mourned a loss of their innocence, and believed in God, as a result of prophet Jonah announced God’s judgement on Nineveh for their sins. On the other hand, in the Gospel Reading (Luke 11:29-32), Jesus lamented the unrepentance of the people of his generation, though he had been calling to repent and believe in his Gospel, and refused to give them a sign to make them believe, except for a sign of Jonah.

Jesus referred his death and resurrection as the sign of Jonah and described himself as something greater than Jonah.  He was, indeed, the sign of Jonah to his generation.

Furthermore, Jesus, as the sign of Jonah, spoke of the Judgement on his generation, as Jonah warned God’s judgement on the Nineveh. And he said that his unrepentant generation would be rebuked by the queen of the south, who came to hear God-given wisdom of Solomon (1 Kings 10:1-9), and also by Jonah, who went to Nineveh and prompted the Ninevites’ conversion (Jonah 3:1-10).

Indeed, the sign of Jonah at its best is the risen Jesus. How many of those who do repent and believe would come to repent and believe, upon Jesus' death and resurrection?

It has been a week since Ash Wednesday. You have heard a call to repent and believe in the Gospel. Whine one are you like, the Ninevites who repented and believed, the queen of the south, who sought wisdom from Solomon, of the generation that Jesus lamented for their unwillingness to repent and convert?

Prayer, Unconstructed Grace, and Constructed Grace - Tuesday of the First Week of Lent

A main theme for the Scripture Readings of Tuesday of the First Week of Lent (Isaiah 55:10-11; Matthew 6:7-15) is a prayer. In fact, the Gospel Reading (Matthew 6:7-15) is the narrative that is skipped in the Gospel Reading of Ash Wednesday (Matthew 6:1-6, 16-18).

In the Ash Wednesday Gospel Reading (Matthew 6:1-6, 16-18), Jesus teaches us to give alms rather anonymously (vv. 1-4), pray rather in private (vv.5-6), and fast but make ourselves look as if not fasting (vv. 16-18), because these three Lenten commitments are not to draw attention to ourselves. In the Gospel Reading of Tuesday of the First Week of Lent (Matthew 6:7-15), Jesus first warns not to pray like pagans, whose prayers are nothing but a nonsense verbose babbling. Their prayers get wordier and wordier because they think that the more they speak the better their deities would hear. On the other hand, Jesus reminds us that our Father already knows our needs before we ask Him (Matthew 6:8).

Some Protestants consider that praying the Rosary is a babbly prayer that Jesus is speaking against, because of the repetition of “Hail Mary”s. But what Jesus calls a pagan’s prayer is, for example, a wordy and laud prayer cited by the prophet of Baal (1 Kings 18:24-39). And the repetitiveness of “Hail Mary” is more like the repetition of “for his mercy endures forever” in the all 26 verses in Psalm 136. Would these Rosary criticizers also consider Psalm 136 to be problematic?

Enough said.

In Matthew 6:5-8, Jesus gives a twofold warning for a prayer. Not to pray like a hypocrite who prays to garner attention to himself or herself. Not to pray like a pagan, whose prayer is a meaningless wordy babble as if god were deaf. Then, Jesus introduces what is known as the Lord’s Prayer, saying, “This is how you are to pray”(Matthew 6:9a). And the below is the prayer that Jesus teaches.

Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as in heaven.  Give us today our daily bread; and forgive us our debts, as we forgive our debtors; and do not subject us to the final test, but deliver us from the evil one (Matthew 6:9-13).

In this pithy prayer, taught by Jesus, we first express our reverence to the Almighty Father in heaven, acknowledging Him as the Creator. We also show our awareness of the coming of His Kingdom and our understanding that His will is to be done on earth as it is in heaven. Then, we move on to making a petition to the generous Father for our daily sustenance, symbolized with daily bread. And we acknowledge that each day is also a gift from God. Like manna from heaven (Exodus 16:4-28), the sustenance comes to us one day at a time. It is not like stocking up grocery for the entire. We humbly ask God our daily sustenance one day at a time. In regard to not worrying about tomorrow but being content with bread for a day, Jesus also says:

If God so clothes the grass of the field, which grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith? So do not worry and say, “What are we to eat?” or “What are we to drink?” or “What are we to wear?” All these things the pagans seek. Your heavenly Father knows that you need them all. But seek first the Kingdom of God and his righteousness, and all these things will be given you besides. Do not worry about tomorrow; tomorrow will take care of itself (Matthew 6:30-34).

In this prayer, we also ask the Father for forgiveness, while pledging to forgive those who have offended us.  In order to be forgiven by God, we cannot be as selfish as the unforgiving servant, whose debt was forgiven by his master but refused to forgive his fellow servant’s debt to him (Matthew 18:21-35). And Jesus says:

If you forgive others their transgressions, your heavenly Father will forgive you. But if you do not forgive others, neither will your Fathe”r forgive your transgressions (Matthew 6:14-15).

Let us not skip, “as we forgive our debtors”(Matthew 6:12a). We promise God that we forgive our offenders so that we will be forgiven by Him for our offenses against Him.

Additionally, we ask the Father to spare us from trials and evil. On the night before his death, Jesus said to Peter, James, and John, in Gethsemane:

Watch and pray that you may not undergo the test. The spirit is willing, but the flesh is weak (Matthew 26:31).

This means that we cannot just ask the Father not to subject us to test and deliver us from evil but we also need to be able to endure trials and fight evil by the power of the Holy Spirit.

So, how does the Gospel Reading (Matthew 6:7-15), featuring the Lord’s Prayer (Matthew 6:9-13) is related to the First Reading (Isaiah 55:10-11) are related?

The First Reading (Isaiah 55:10-11) is drawn from the Deutero Isaiah (Isaiah 40-55), which is mainly a consolation to Israelites in the Babylonian exile. In this reading, Isaiah poetically juxtaposes God’s grace for our sustenance to His grace, including His Word.

God’s providential grace comes to make us fertile ground so that the grace will grow into abundant fruition for a great harvest, as rain and snow make the earth fertile and fruitful. What is important to note here is that God’s grace cannot be wasted as it shall not be returned to God in vain. It means that we do not simply receive it but put our work on it so that it is returned to Him as rich harvest offering. This is basically turning unconstructed grace, which is sent from God, into constructed grace by our works, according to His will, so that the Kingdom of God shall be established on earth as it is in heaven.

Through the Lord’s Prayer, we ask for God’s grace as our daily bread so that we can sustain ourselves one day at a time. In our humility, we acknowledge that it is enough for us (i.e. 2 Corinthians 12:9). But, we are not simply asking God to send us daily bread but it is we who makes bread, by growing, harvesting, and milling wheat, as God’s grace keeps the earth fertile enough for wheat to grow. This way, we can offer bread to God. And this is how we turn unconstructed grace into constructed grace, making sure that what comes out of God is not return to him ineffectually.

Let us remember, when we pray, especially the Lord’s Prayer, we are not simply asking God of His favor but we are also making our pledge to work on His provision, turning it into abundant constructed grace. Taking our part also includes forgiveness, as we are not simply asking God to forgive us but we promise to forgive those who are in debt to us without a string.

Prayer, indeed, is not simply to receive from God but also to return what we receive with our work, as a token of our gratitude. And this exchange is a process to build the Kingdom.

God provides. We receive graciously. We work hard on what we receive. And we offer God what we worked on His provision. Prayer is for this process.

Almsgiving as a Way of Loving Neighbors and God – Monday of the First Week of Lent

The Readings of Monday of the First Week of Lent (Leviticus 19:1-2, 11-18 and Matthew 25:31-46) puts a spotlight on almsgiving, one of the three Lenten commitments. Alms we give is not limited to money. It can be food or an act of care. What is important for almsgiving is that it is driven by compassionate love for those who are in need (1 Corinthians 13:3). In other words, almsgiving is an act of selfless love, agape. Therefore, it is kind and not self-seeking (1 Corinthians 13:4-5). And Jesus sternly warns against our tendency to be recognized for giving alms (Matthew 6:1-4), as reminded on Ash Wednesday.

The Frist Reading (Leviticus 19:1-2, 11-18) puts almsgiving, an act of love, (vv. 11-18), as a way to attain holiness because God is holy (v.2). In fact, the text of Leviticus 19:2-18 bears some elements of the Decalogue (Exodus 20:2-17). It means that almsgiving shall be conducted not only out of love to our neighbors in need but also in connection to our love and reverence to God. The bottom line is, as our way of loving neighbors, we give alms for their needs, as if they were ourselves (Leviticus 19:18). And almsgiving can be practiced in connection to save neighbor’s life in danger (Leviticus 18:5), as pikuach nefesh ( פיקוח נפש ). According to Jesus, this is one way to demonstrate our steadfast and wholehearted love for God (Matthew 22:34-40//Mark 12:28-34//Luke 10:25-28; Leviticus 19:18; Deuteronomy 6:5).

In the Gospel Reading (Matthew 25:31-46), Jesus reminds us that our practice of almsgiving out of love for neighbors in need can be our practice of loving God wholeheartedly and steadfastly. In other words, neighbors whom we show our love as if they were ourselves (Leviticus 19:18) can be God the Son, the Christ, in disguise. Therefore, we demonstrate our love for God (Deuteronomy 6:5) by the way we love our neighbors in need. Furthermore, Jesus sternly makes it clear that we are subject to his judgement at the end of time according to how we have practiced almsgiving for our neighbors in need.

A hungry neighbor may be Christ. A neighbor without cloths may be Christ. A neighbor in prison can be Christ. A neighbor in danger of dying can be Christ. But do we see Christ in such neighbors in need? Whether we recognize Christ in them, how willing are we to give alms for their needs?

Jesus warns us that our efforts for almsgiving can be not only useless but hypocritical if we cannot see Christ in and among our neighbors in need (i.e. Matthew 7:3-5).

Through this Lenten season, we need to make sure that we have 20/20 vision for the right practice of almsgiving, recognizing Christ in our neighbors in need. This way, showing our love for neighbors in need through our almsgiving is also our way of loving God steadfastly and wholeheartedly.

Perhaps, we can learn what almsgiving is about, as our way of loving God through loving our neighbor from St. Elizabeth of Hungary or St. Teresa of Calcutta. 

Maybe our almsgivings may not be as grand as these of these Saints of charity. Nevertheless, we can practice it in light of this poem of Emily Dickenson, "If I Can Stop One Heart from Breaking":

If I can stop one heart from breaking,

I shall not live in vain;

If I can ease one life the aching,

Or cool one pain,

Or help one fainting robin

Unto his nest again,

I shall not live in vain.

My favorite Lenten hymn, composed by Fr. Ricky Manalo, CSP, “In These Days of Lenten Journey”, sings the spirit of almsgiving in light of the Scripture Readings of Monday of the First Week of Lent (Leviticus 19:1-2, 11-18; Matthew 25:31-46).

Refrain: In these days of Lenten journey

we have seen and we have heard

the call to sow justice in the lives of those we serve.

1. We reach out to those who are homeless,

to those who live without warmth.

In the coolness of evening we’ll shelter their dreams;

we will clothe them in mercy and peace.

2. We open our eyes to the hungry,

and see the faces of Christ.

As we nourish all people who hunger for food,

may their faith in our God be renewed.

3. We open our ears to the weary

and hear the cry of the poor.

To the voices that echo the song of despair,

we will show our compassion and care.

4. We call on the Spirit of Justice

and pray for the righteousness’ sake.

We will sing for the freedom of all the oppressed;

we will loosen the bonds of distress.

Ash Wednesday: Entering into the "Lenten Desert" with Ashes on Foreheads, Led and Strengthened by the Holy Spirit

On Ash Wednesday, as we begin with our Lenten journey, we clearly hear God calling us to return to Him with all our hearts, with fasting and weeping and mourning (Joel 2:12). “With all our hearts” means that we totally surrender our hearts to God’s care so that our old hearts of sin are torn and reconstructed anew by gracious God of compassion (Joel 2:13). It is not garments that we tear but our sinful heart in expressing our genuine remorse. So we now mourn a loss of our innocence and enter Lenten Season with our repentance and hope for innocence to be restored in our purified renewed hearts. For us to go through this renewal through penance and conversion, God is now calling us all to gather, to return to God (Joel 2:15-18). And this is how we begin our Lenten with our sincere repentance and desire for renewal through conversion.

The context of the First Reading text (Joel 2:12-18) is that Joel, carrying God’s message, called Judah to repent in response to the great locust plague and severe draught to avert greater calamities out of God’s wrath (Joel 1:1-2:11).  This is a parallel to Jonah calling the Ninevites to repent in order to prevent the total destruction out of God’s wrath in 40 days (Jonah 3:1-10). In a way, we, as sinners, are like the Israelites who drifted away from God and His way in Judah and the Ninevites, being called to return to God and repent. And as the Ninevites had the 40-day “grace period” to repent and avert devastating consequences of their sin, we also have the 40 days of Lent to repent.  So this is how we begin our Lenten Season on Ash Wednesday.

As we come together and return to God, ripping our sinful hearts in expressing our remorse and contrition, He will shower us with His mercy to make us clean and anew.  Verbally, we also confess our sin and need for His mercy, as reflected in the Responsorial Psalm (51:3-4, 5-6ab, 12-13, 14, 17). This is how we return to God and to His mercy, as we seek the Sacrament of Reconciliation, confessing our sin and our need for God’s mercy.

For Lent, we return to God for reconciliation. This is why Paul, as Christ’s ambassador, calls us to be reconciled to God in order to become righteous in Christ now (2 Corinthians 5:20-6:2). We cannot delay or postpone our return to God because now is the time of God’s grace and the day of salvation (2 Corinthians 6:2).

In the Gospel Reading (Matthew 6:1-6, 16-18), which is a part of his Sermon on the Mount, Jesus teaches on three core principles of our Lenten commitment: prayer, fasting, and almsgiving. In this reading, Jesus reminds us that our prayer, fasting, and almsgiving, are not to be made a display to others. We pray rather in private, give alms in secret, and fast as if not fasting.  It is because Jesus wants to make sure that our prayer, fasting, and almsgiving, are not done out of self-righteousness. We commit ourselves to prayer, fasting, and almsgiving, with humility. Making these Lenten commitments a show to draw public attention to ourselves is not an option.

As we begin Lent on Ash Wednesday, we have blessed ashes smeared on our foreheads.  Ministers who distribute ashes to us say, “Repent and believe in the Gospel"(Mark 1:15) or "Remember that you are dust and to dust you shall return"(Genesis 3:19). Thus, the ashes on our foreheads remind us of our need for penance and mortality.

Ash is symbolic to penance (e.g. Job 42:6; Jonah 3:5-6). In juxtaposing to dust (עָפָ֖ר/apar) to ashes ( אֵפֶרh/epher), we are humbly reminded that we are nothing but dirt or ashes, when life (Spirit) is taken away from us (i.e. Genesis 2:7; cf. John 6:63; Romans 8:6; James 2:26a). In fact, we are turn into ashes when our lifeless (spiritless) bodies are cremated, and they can be return to the earth and become dusts of the earth, from which we came from. In fact, the word, “אֵפֶרh/epher” can also mean dust, in addition to ashes. Therefore, עָפָ֖ר/apar and אֵפֶרh/epher are not in parallel but also synonymous. 

We must repent and believe in the Gospel because we have turned the paradise (Eden) into a hostile desert, because our ancestors, Adam and Eve, sinned against God by falling to Satan’s cunning temptation (Genesis 3:1-24). Though God banished from Eden (Genesis 1:23), the offspring of Adam and Eve are not necessarily abandoned by God. God’s care for the offspring of Adam and Eve was reflected in His covenant with Noah, as reflected in the First Reading of the First Sunday of Lent, Cycle B (Genesis 9:8-15).

For Lent, with our sincere contrition, we enter the desert and spend 40 days there, praying, fasting, and giving alms, in order to return to God. And these 40 days of Lent are juxtaposed to the 40 days and night that Jesus spent among wild beasts and angels in the desert to be tempted, as reflected in the Gospel Reading of the First Sunday of Lent, Cycle B (Mark 1:12-15). It means that we are to be tested for our earnestness in our “Lenten desert”, in dealing with carnal urges and impulsiveness, as well as, Satan’s attacks, including temptations.

Though it is arid, desert can be a serene place. But as the presence of wild beasts there represents, it can be a place of hostility. And it is where Satan comes to attack us.

Are you set to deal with these challenges in your “Lenten desert”?

Remember, when Jesus spent 40 days and night in the desert to be tempted, he was also with angels. As they are purely spiritual beings, they represent the Holy Spirit in the desert, to counter wild beasts, which represent our carnal aspect and ego, which make us susceptible to Satan’s attacks. Knowing this, we make sure that we begin our Lenten journey in the desert, strengthened by the Holy Spirit, letting the Holy Spirit minister to us. To maximize the benefits of the Holy Spirit, to fight carnal urges and egocentric forces, which lead to sin, we must enter the “Lenten desert” with humble and contrite hearts.

Meaning of These 40 Days of Lent – First Sunday of Lent, Cycle B

We do not spend 40 days of Lent idly and superficially. Otherwise, we would be just as hypocritical as the Israelites, whose meaningless sacrifices that God rejected, for their hearts were just as wicked as Sodom and Gomorrah (Isaiah 1:10-17).  As we begin our Lenten journey on Ash Wednesday, in its Gospel Reading (Matthew 6:1-6, 16-18), Jesus teaches us how we spend these days with contrition and humility through prayer, fasting, and almsgiving. It is indeed, to fight temptations of our egos, which make our prayer, fasting, and almsgiving means to draw attention to ourselves.  This teaching of Jesus for our Lenten journey reminds us that we cannot let our egos because they can corrupt our Lenten experience into hypocritical superficial one.

Along with any other factors associated to sin, it is our egos that need to be cleansed to ensure our Lenten journey is meaningful and transformative. To reflect this point, the First Reading (Genesis 9:8-15) recalls the Deluge, through which God cleansed the human wickedness with the flood water (Genesis 6:1-8:22). In the Second Reading (1Peter 3:18-22), Peter explains the Deluge as a prefiguration to salvific baptism, by which our we put our old sinful carnal aspects to death and rise with a cleansed life, renewed by the Holy Spirit, because of Christ’s death and resurrection.

The Gospel Reading (Mark 1:12-15) is a brief description of Jesus spending 40 days and nights among wild beasts in the Judean desert, after his baptism in the Jordan River, led by the Holy Spirit, fending off the temptations by the Satan, and ministered by the angels, before beginning his public ministry (cf. Matthew 4:1-17//Luke 4:1-15). This is to juxtapose our 40-day-long Lenten experience, centered on prayer, fasting, and almsgiving, to the 40 days and nights that Jesus spent in the Judean desert. Furthermore, because the 40 days that Jesus spent in the desert can be compared to the 40 years that the Israelites spent in the desert during to reach the promised land in Canaan (Exodus 16:35).

Desert is not suitable for human habitation, though it is where some wild beasts live. It is rather a hostile environment for humans. But it was where God led the Israelites into. He did not deliver them into the land of milk and honey directly from Egypt. Rather, the way God delivered the Israelites from Egypt to the promised land was to go through desert for 40 years. And it was to test their faith by affliction (Deuteronomy 8:2). In this sense, desert is a place of affliction to have our faith tested.

After his baptism, the Holy Spirit led Jesus into the Judean desert, to be tempted (Mark 1:12). In other words, the Holy Spirit brought Jesus not only to subject him to fasting for 40 days and nights but also to be tempted by Satan. This is to test the humanity of the incarnated Christ, upon his baptism, in preparation for his public ministry, which started in Galilee and culminated in his death and resurrection in Jerusalem. And Jesus managed through his 40 days, dealing with wild beasts, fighting hunger, thirst, and temptations by Satan, so that our baptism can be salvific (i.e. 1 Peter 3:18-22).

Now we know that these 40 days of our Lenten journey reflect the 40 years that the Israelites were tested in the desert during Exodus and Jesus successfully fighting interferences by wild beasts, hunger, thirst, and temptations afflicted by Satan.

Imagine yourself, spending 40 days and nights, fasting in the desert among wild beasts. Toward the end of this experience, Satan attacks you with his temptations to spoil your 40-day fasting. How would you find yourself fighting this? How can you make sure that your prayer, fasting, and almsgiving, are not compromised by disturbances of what wild beasts represent and by temptations, especially as your hunger increases as Lent advances.

During the deluge, it rained for 40 days (Genesis 7:17) to cleanse the human wickedness of the earth. As described in the First Reading (Genesis 9:8-15), after the deluge, God established the salvific covenant with Noah and for his descendants. Likewise, what will follow our 40 days of “Lenten desert”, uncompromisingly committed to prayer, fasting, and almsgiving, is a renewed life with the new covenant established by Jesus.

Now, picture yourself at the end of your Lenten journey to enter the Paschal Triduum at the sunset of the Maundy Thursday. Then, do you see yourself totally renewed by the Holy Spirit, finding yourself dying with Christ and finding the risen Christ in you (i.e. Galatians 2:20; Philippians 1:21)?

26 Martyrs in Nagasaki, Japan: San Ludovico Ibaraki, San Pedro Bautista, and Their Companions

Though the Catholics make up barely 0.4% of the Japanese population, perhaps, Japan has the second largest number of martyrs after the Roman Empire. The persecution in the Roman Empire lasted about 280 years, while the persecution in Japan lasted about 270 years.

The martyrdom of the twenty-six faithful in Nagasaki on February 5, 1597, was just the beginning of the evolving and intensifying persecution in Japan, which lasted until February 24, 1873. The 26 martyrs, whose lives are memorized and honored in the Roman Catholic Church on February 5 in Japan and 6 in the US, are rather the tip of iceberg of the entire martyrs in Japan.

Imagine, you are arrested suddenly, just because you are Christian. Then, a portion of your left ear being cut off and bound with other arrestees.

If that is all you would get for having faith, you would be “lucky” to be alive, according to the worldly standard. But, for the heroic 26, they preferred to die for Christ rather than being kept alive.  This is not that they did not value their lives but that they took these words of Christ to their hearts:

Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life?  (Matthew 16:24-26).

It was when Toyotomi Hideyoshi was the ruler of Japan, as Regent, in place of the Emperor. He issued the decree to expel foreign missionary priests from Japan in 1587. But, it was not fully enforced. Then, on October 19, 1596, a Spanish galleon, sailing from Manila to Acapulco, experienced shipwreck because of a storm. The damaged ship was washed to the coast of Kochi, Japan. The administration of Toyotomi Hideyoshi confiscated everything found in the wrecked ship. But this angered the galleon’s crew. The administration found weapons in the ship, besides the ship was fully armed. And an angry sailor made a statement to threat Japan as the Spanish armada would conquer Japan. This angered Regent Toyotomi Hideyoshi and convinced that foreign missionary priests were collaborators of conquistadors. From that time on, Christianity had become an imminent threat to Japan’s national security. Then, on the feast day of the Immaculate Conception (December 8), 1596, Toyotomi Hideyoshi ordered to arrest Franciscans , whom he had been suspicious, and anyone who had close associations with them, in Kyoto. And one of the passengers of the galleon, San Felipe de Jesus, a Mexican Franciscan seminarian, was also arrested, to join his fellow Franciscans, who had been in Kyoto and arrested. These Franciscans were: San Pedro Bautista, San Gonzalo Garcia, San Francisco de San Miguel, San Francisco Blanco, and San Martin de la Ascension.  

More and more were added to this group of Franciscans for execution because of their association with them. However, there were also those who volunteered to be added, even though they were not on the list to be arrested. And one of such willing one to come forward to be martyred with Franciscans was San Ludovico Ibaraki, 12-year-old Japanese boy, who was recently baptized. But, his faith was already extraordinary.

When Ludovico came forward to be arrested and to be added to the growing group of the arrestees, complaining why he was not originally listed on the officer’s arrest list.

Ludovico had a good reason to join the group of those who were to be executed. It was because he wanted to see Christ in heaven together with his father, San Pablo Ibaraki, his paternal uncle, San Leo Karasumaru, and his mentor, San Pedro Bautista, a Spanish Franciscan priest. In fact, Ludovico, and his father, Pablo, and his uncle, Leo, were all Japanese Franciscan tertiaries, assisting Padre Pedro Bautista and his Franciscan associates, in Kyoto.

Ludovico was well-known for his vivacious personality and had a natural gift to comfort and to cheer people around him. And this 12-year-old newly baptized boy volunteered in the hospital established by Padre Pedro Bautista. Ludovico always looked up to Padre Pedro, and he took care of Ludovico as if he were his son.

To the growing group of the martyrs-to-be, in addition to six Franciscans, three Japanese Jesuits seminarians, San Pablo Miki, San Diego Kisai, and San Juan Goto, were added.

Bring bundled, these arrested six foreign Franciscans, seventeen Japanese Franciscan tertiaries, and three Japanese Jesuits, were put on public display, upon having portion of their ears cut off and being bound. Then, leaving Kyoto on January 3, 1597, they were forced to walk all the way to Nagasaki, about 600 miles, except for some short sea routes on a boat. Piercingly cold winds and snow were brutal to them. And their journey to Nagasaki was pretty much a public display. They walked at least 20 miles a day, resulting aches and pains in muscles and joints. But one of these 26 neither complained nor tried to escape. Rather, they kept their spirit up, chanting Te Deum, to keep praising God. And it was San Ludovico, who brought a good cheer to everyone, and everyone appreciated this youngest martyr to be for his naturally jovial nature.

As the twenty-six came near to Nagasaki, an officer took pity on Ludovico and told to adjure his faith so that he would adopt him as his son and make him a great samurai. Then, Ludovico consulted his mentor, Padre Pedro. And this Franciscan priest told Ludovico to follow the officer’s order, as long as it does not require to renounce faith. So, Ludovico politely declined the officer’s offer. But he also encouraged the officer to join him and the rest of the martyrs to be better reward in heaven. The officer was astonished by this 12-year-old’s faith and realized that he could not do anything, though he told Ludovico that he could “rescue” him by his authority for a better future. But, Ludovico’s response proved that the officer had no authority over Ludovico.

Finally, the twenty-six arrived at the execution site on the hill of Nishizaka in Nagasaki. Then, Ludovico showed his excitement and asked, “Which one is my cross?”  Those who had witnessed said that little Ludovico, the youngest among the twenty-six martyrs looked angelic on his cross as a spear thrusted into his heart, crying out, “Paraiso! Paraiso! Paraiso!”

As reflected in the First Reading (Galatians 2:19-20), these martyrs lived in steadfast faith and died to the law, being crucified with Christ. Because of this, they no longer live in their old being but it is Christ who has been living in them ever since. And this is eternal life, promised by Christ (e.g. John 5:25; 10:10; 1 John 2:25).

The Gospel Reading (Matthew 28:16-20) reminds that the martyrdom of the twenty six in Nagasaki has been a powerful way to bring more people to Christ, contrary to the persecutor’s thinking of the execution to discourage people from believing in Christ.

As they marched to martyrdom, from Kyoto to Nagasaki, many had their faith invigorated. Even those who did not believe were deeply touched by their faith. Though, the number of Christians per se did not grow much as the persecution continued with increasing intensity, the faith of the believers was more refined and strengthened, making them ready to follow their path of martyrdom. And it is better to have a few believers with unshakable faith rather than having thousands of lukewarm believers with weak faith. What matter more than quantity is quality of faith. And martyrdom gives the most powerful witness to strengthen the faith of the believers and to bring nonbelievers toward Christ.

In particular, the martyrdom of the six Franciscans, with San Pedro Bautista, as their leader, makes a very powerful witness, to set fire on hearts of the believers and gravitate nonbelievers whose hearts are open for conversion. They came to Japan to make this witness, which, in Greek, means martyr (μαρτυρία (marturia)).

If you are afraid to die for your faith in Christ, for Christ, your faith can be strengthened by getting to know these martyrs, like San Ludovico Ibaraki and San Pedro Bautista. Remember, if you wish to save your life but resist to lose it, you cannot call yourself Christian. But if you deny yourself – if you detach yourself from your ego, then, you can be like these twenty-six martyrs in Japan, for attaining internal peace and being able to joyfully praising God, even amidst suffering, trial, tribulation, and persecution. And this is the bottom line of Christian faith.

Blessed Ukon Justo Takayama(福者 高山ユスト右近): a Suffering Sower of Seeds of Faith and a Kernel of Wheat That Died to Yield More Kernels of Wheats

On February 3, the Roman Catholic Church honors the heroic life of Blessed Ukon Justo Takayama (高山ユスト右近). Though he did not shed his blood to die in faith, Ukon is considered as a martyr for having endured prolonged suffering, keeping his faith in Christ, under persecution.

The First Reading (Romans 8:35-39) reflects how Ukon persevered his trials, while the Gospel Reading (John 12:23-28) reflects how his life and death have inspired others and brought many to Christ.

Ukon Justo Takayama was provincial feudal lord (daimyo) of the Settsu province in today’s Osaka Prefecture.

People in his province really liked him for the way he governed. They were also drawn to his Christ-centered charisma and many of them became Christians. Nearly half of the people in his province converted, mainly because of him. He also drew other daimyos and samurais to Christ, and prompted some of them to become “kirishitan daimyo”s (Christian feudal lords). Even those who did not convert to Christianity were amicable to Christians in their provinces because of Ukon’s virtuousness that they admired.

As provincial lord of Settsu, Ukon governed his province with justice and compassion, like David, the king of Israel (2 Samuel 8:15). He did not impose tax on farmers when harvests were not good. It has been said that he even carried a coffin of a deceased person in his province, because he considered those whom he governed as their daimyo were his brothers and sisters in Christ.

For Ukon, being a daimyo was a God-given privilege to serve His people, as king of Israel was expected to do so. And he always sought God’s advice through his prayer whenever he faced challenges in governing his province, and often consulted a Jesuit priest, Fr. Gnecchi-Soldo Organtino.

Ukon was a man of both action and contemplation. In this regard, he could have been a great Jesuit, for action and contemplation are the two pillars of the Ignatian life. In fact, Ukon’s Jesuit friend, Fr. Gnecchi-Soldo Organtino, must have influenced him.

In 1581, Ukon and Fr. Organtino established the very first seminary in Japan, Azuchi Seminary, with an endorsement of Oda Nobunaga, feudal chancellor at that time. They actively evangelized and gained many converts. Both of them were instrumental in gaining new believers before the persecution. In fact, one of the seminarians of Azuchi was St. Paul Miki, the first Japanese Jesuit candidate for ordination and one of the 26 martyrs in Nagasaki.

Then, the trial of Ukon began, as Toyotomi Hideyoshi, who succeeded Oda Nobunaga, inaugurated himself as regent, issued the edict to deport foreign clergies in 1587. Though this order did not necessarily demand those who had already become believers to renounce their faith, Toyotomi Hideyoshi pressed Ukon to apostatize, hoping that other Christian samurais and daimyos would follow Ukon’s path to renounce their faith. But, Ukon, resolvedly refused to give up on his faith, even Toyotomi Hideyoshi tried to entice Ukon with a special “promotion” in his administration, if he had chosen him over Christ. Personally, Hideyoshi really wanted Ukon to serve him, knowing his excellence in diplomatic strategies and battle skills. Therefore, he did not want to execute Ukon even though he did not renounce his faith. On the other hand, Ukon was ready to bear punitive consequences of refusing Hideyoshi’s request to renounce his faith. He was ready to be executed by him.

In response to his choice of Christian faith over subjecting to his political authority, Hideyoshi stripped Ukon of his status and confiscated his province and evicted him from the castle. At that point, Ukon was reduced to be “nobody” but a “stubborn Christian”. Literally, he and his family, as well as, his loyal servants, became a bunch of homeless wonderers.

It was evident that Ukon had no attachment to his feudal power as a daimyo (provincial feudal lord). He was willing to accept this hardship, because loss of earthly things for Christ was a gain of something that cannot be exchanged with earthly things, for him, as reflected in St. Paul’s words in Philippians 3:8-10.

Being in exile, detached from the feudal status and all other privileges that he used to enjoy, he was living with a possibility to arrested and executed at any time. It was during that time Ukon began to focus more on his interior peace. Actually, it was to ready himself for his martyrdom, thinking that he would be soon taken to Nishizaka hill in Nagasaki, which was the hill of Golgotha in Jerusalem, for execution. He was ready to follow the fate of the 26 martyrs. And he meditated on these martyrs often.  

Being a samural, having gone through many bloody battles himself, Ukon was not afraid to die. But Uknon knew that shedding his blood, as the 26 martyrs did, like Paul Miki and Pedro Bautista, on February 5, 1597, was different from dying in battle. It was to die for Christ, who remained alive in him. Therefore, he urgently felt the need to align himself with Christ in him, as he became free from all the worldly affairs, but he could be executed at any time. His motive to work on his interior peace was to be one with Christ in his suffering.

For his interior peace to be ready to die as a martyr, Ukon engaged in the Spiritual Exercises of St. Ignatius of Loyola and the Way of Tea (Chanoyu). It is likely that his close Jesuit friend and collaborator in evangelization, Fr. Organtino, encouraged Ukon to engage in the Spiritual Exercises, as they would really help him align himself with Christ. For the Way of Tea, Ukon might have thought to keep Hideyoshi’s anger at bay, to earn more time to engage in the Spiritual Exercises, because Hideyoshi himself loved the tea ceremony. But, truly, Ukon also enjoyed serenity in the Way of the Tea, as taught by Master Sen no Rikyu. In fact, Ukon became one of the top seven tea disciples of this renown tea master.

During his trial, God blessed him with understanding and supportive friends, besides Fr. Organtino. And one of them is Maeda Toshiie, provincial lord of Kaga, in today’s Kanazawa prefecture.  When he was put in house arrest, by order of Hideyoshi, Ukon was put in Maeda’s custody. With his understanding and friendship, Ukon was able to evangelize in Maeda’s province. In fact, it was Ukon, who sow seeds of faith in Maeda’s province, Kaga, though he was in house arrest.

Upon Toyotomi Hideyoshi’s death, there was a short period of laxation in persecution. Ukon and Fr. Organtino became more active in evangelization. But, as Tokugawa Ieyasu became the rule of Japan, on behalf of the Emperor, this good time of evangelization was over.  Ieyasu’s prohibitory policy against Christian was much tighter than Hideyoshi’s. And Ieyasu ordered Ukon and his family and his servants to be expelled from Japan, in 1614.

While waiting for the ship in Nagasaki for expulsion, Ukon visited lepers and consoled them. Then, he, along with his family and his loyal servants, were packed in an old ship like a canned sardines, and sailed to Manila.

After about a month-long of dangerous sea journey, Ukon and his companions arrived in Manila and welcomed by Manila’s Spanish governor and other officials, as well as bishop, priests, and many other brothers and sisters in Christ. Being exhausted from a long period of persecution and exile journey, Ukon lived in his welcomed place for only 44 days. He died on February 3, 1615, Manila, away from Japan.

During these days in Manila, Ukon’s presence had made indelible marks on the faithful in the Philippines. Many Christians in the Philippines were so inspired by his heroic faith. Perhaps, this is why so many priests eagerly volunteered to be sent to Japan, knowing that they would be likely to be killed.

In this regard, not only Ukon sow more seeds of brave faith but also he became a kernel of wheat that dies in Manila, to bring more missionaries from the Philippines to keep the Christian faith alive and strong during the intense persecution imposed by the Tokugawa shogunate.

Now, Bl. Ukon Justo Takayama is to be canonized. And he continues to inspire many faithful Christians to engage in their apostolic mission with renewed zeal.

Ukon endured many years of suffering through his steadfast faith, proving that nothing could separate him from the love of God (Romans 8:38). Being totally detached from earthly things, including his earthly life, he was ready to die for Christ, the Lord. The Spiritual Exercises of St. Ignatius of Loyola and the Way of Tea helped him keep his interior peace. And even in his suffering, Ukon continued to sow seeds of faith wherever he was, whether he was an influential daimyo or a homeless wonderer in exile. Finally, through his martyrdom, he became a kernel of wheat that died to yield more kernels of wheat.

For Our Redemption, When God is both the Subject and the Object Simultaneously: the One Offered is the One Receiving – Presentation of the Lord

Though Almighty, God came to this world, incarnated in baby Jesus, born of Mary the Blessed Virgin. Though he is the King, Jesus was born not in the royal palace in Jerusalem but in a cottage where animals were kept, outskirts of Bethlehem. And his first crib was a manger, as if to feed animals (Luke 2:4-7).

Having spending 40 days for her postpartum purification, as required by the Torah (Leviticus 12:2-4; Luke 2:22), Mary and, her husband, Joseph, brought their baby boy, Jesus, to the Temple in Jerusalem, to observe the commandment of the firstborn dedication (Exodus 13:2, 12; Luke 2:23). The Torah (Leviticus 12:6-8) also required Mary, the mother of the firstborn, to bring both burnt offering (yearling lamb) and purification offering (pigeon or turtledove) when dedicating the firstborn son to God in the Temple. However, Mary and Joseph could not afford to purchase a lamb, Mary substituted the lamb for the turtledove, according to Leviticus 12:8 (Luke 2:24).

Then, Simeon, a righteous and devout Jewish old man, with the Holy Spirit, who had been waiting for the consolation (παράκλησιν/paraklesin) of Israel (Luke 2:25; cf. Isaiah 12:1; 40:1-11; 49:13), promised by God, through the Holy Spirit, to see the Christ in his life time (Luke 2:26), came to baby Jesus in the Temple, as led by the Holy Spirit, recognizing him as the Christ  (Luke 2:27). Then, he sang:

Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in sight of all the peoples, a light for revelation to the Gentiles, and glory for your people Israel (Luke 2:29-32).

This canticle of Simeon is known as “Nunc dimittis” (permission to depart).

Certainly, Simeon rejoiced to see baby Jesus, recognizing him as the long-awaited and prophesized Messiah (Christ), not for the Israelites but also for the Gentiles, as well. Because of this, God’s promise to see the Christ during his lifetime (Luke 2:26) was fulfilled. So, he felt his life’s meaning was fulfilled.

Then, Simeon said to Mary:

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

This is Simeon’s prophecy for what this firstborn baby boy of Mary would bring to Israel. Namely, he was speaking of consequences of the Christ being incarnated in the human flesh of Jesus, born of her.

What Simeon foresaw was the shakeup of Israel caused by Jesus, the Christ. Those who repent and believe in God in Christ would be saved, while those who do not would be doomed, it is because Jesus would be the sign of contradiction. Though he is the Christ (Messiah), whom the Israel had long-awaited for the salvation, he would be condemned by Israelites, who do not see him as the Christ. And because of this, as his mother, Mary would suffer greatly, pointing the rest of her seven sorrows. But, many would eventually see Jesus as the Christ, whose coming that they had desired and hoped.

Eventually, all of these will lead to the judgement, to separate those who repent and believe in Jesus as the Christ, from those who do not. Therefore, these prophetic words of Simeon reflect these words of Malachi:

Who can endure the day of his coming? Who can stand firm when he appears? For he will be like a refiner’s fire, like fullers’ lye. He will sit refining and purifying silver, and he will purify the Levites, refining them like gold or silver, that they may bring offerings to the Lord in righteousness. Then the offering of Judah and Jerusalem will please the Lord, as in ancient days, as in years gone by. I will draw near to you for judgment, and I will be swift to bear witness against sorcerers, adulterers, and perjurers, those who deprive a laborer of wages, oppress a widow or an orphan, or turn aside a resident alien, without fearing me, says the Lord of hosts (Malachi 3:2-5).

And this is also what John the Baptist, whom Malachi foresaw as the forerunning messenger of Christ to prepare the way of his coming (Malachi 3:1), foresaw. While preparing the way of the Christ’s public appearance or theophany, John the Baptist preached:

Produce good fruit as evidence of your repentance. And do not presume to say to yourselves, “We have Abraham as our father.”  For I tell you, God can raise up children to Abraham from these stones. Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire. I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the holy Spirit and fire. His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire (Matthew 3:8-12).

In the Second Reading (Hebrews 2:14-18), however, we see the meaning not only of Jesus being presented to God but also of the incarnation of Christ the Son, the Word (John 1:1), being incarnated in the human flesh of Jesus, born of Mary, coming to us by water and blood (1 John 5:6). It is, indeed, to save us as the merciful and faithful High Priest, who conquers Satan and his works, including death. That is why Simeon saw salvation (Luke 2:30) when he sung “Nunc dimittis”(Luke 2:29-32).

So it is written about Jesus the Christ:

Now since the children share in blood and flesh, he likewise shared in them, that through death he might destroy the one who has the power of death, that is, the devil, and free those who through fear of death had been subject to slavery all their life. Surely he did not help angels but rather the descendants of Abraham; therefore, he had to become like his brothers in every way, that he might be a merciful and faithful high priest before God to expiate the sins of the people. Because he himself was tested through what he suffered, he is able to help those who are being tested (Hebrews 2:14-18).

And these words reflect Simeon’s joyful “Nunc dimittis”(Luke 2:29-32) and prophecy of what Jesus would bring, including trials and tribulations (Luke 2:34-35).

It is also important to understand that the Presentation of the Lord means God being the subject and the object at the same time, as Christ the Son, God incarnate, is offered to God the Father, not only to be consecrated, but to be offered in order the sinful to be redeemed, according to the Torah (Exodus 13:13-15). As unclean donkeys were redeemed by a lamb, Jesus, the sinless firstborn, was offered to God, so that we may be redeemed, though we are sinners (cf. 2 Corinthians 5:21; 1 Peter 2:22-25). This sameness of the subject and the object is possible because of the consubstantial oneness of the Father and the Son, though the hypostatic unity (John 10:30).