Visitation of Mary to Elizabeth: A Model for Pastoral Visit and Care to Bring Christ

In the Roman Catholic Church’s liturgical calendar, the last day of May, which is a Marian month, is marked as the feast of the Visitation of the Blessed Virgin Mary.

Having been told by Archangel Gabriel of surprise pregnancy of her older cousin, Elizabeth, in addition to her virgin pregnancy with the Son of Almighty God (Luke 1:26-38), Mary left Nazareth and went to visit her in haste (Luke 1:39-40). The path she took to the house of Zechariah was rather rough and dangerous.  She could have been injured for going so fast on a rough path on rocky terrain.  Robbers and wild animals could have attacked her on the way.  But, apparently, such risks did not discourage her from visiting Elizabeth, soon after learning her pregnancy at an advanced age. May must have been so excited about her older cousin’s totally unexpected pregnancy and extremely happy for her to leave Nazareth in Galilee promptly to see her in Judea.

Do you feel Mary’s joyful excitement and growing hope for Elizabeth?

Imagine, if you had someone like Elizabeth among your relatives, a woman of advanced age, who had been infertile for years and believed to never conceive, became pregnant. She lived so far from where you live.  Wouldn’t you be so excited and go to see her, no matter how expensive the trip might be and difficult it would to book a flight?

But let us make sure that we keep our focus on Christ in sharing the joy of Mary and Elizabeth in celebrating the feast of the Visitation, which is reflected in the Second Joyful Mystery of the Holy Rosary, following the First Joyful Mystery,  the Annunciation, followed by the Third Joyful Mystery, the Nativity of the Lord.

The main character in the Gospel narrative of the Visitation (Luke 1:39-56) is Jesus, who is the incarnated Christ, in Mary’s womb. It is not Mary.

Remember, Mary could not have been known to us unless she assented to be God’s handmaid (Luke 1:38), as the Theotokos, carrying the incarnated God (i.e. John 1:1, 14) in her, giving birth to him (Luke 2:7), and remaining to serve as his mother.

When Mary arrived at the house of Elizabeth and Zechariah, her husband, Elizabeth said to Mary:

Most blessed are you among women, and blessed is the fruit of your womb. And how does this happen to me, that the mother of my Lord should come to me? For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy. Blessed are you who believed that what was spoken to you by the Lord would be fulfilled (Luke 1:42-45).

It is important to note that Elizabeth clearly recognized the incarnated Christ inside Mary’s womb, calling Mary the mother of my Lord (Luke 1:43). She did not see him in her eyes. So how did she know?

Remember, Elizabeth was filled with the Holy Spirit. Therefore, she was able to recognize Christ in Mary’s womb. And so was the growing baby inside her womb, the future John the Baptist (Luke 1:41, 44).

Yes, Elizabeth was so happy that Mary visited her and her baby inside her womb, coming all the way from Nazareth. But her joy was made so special because Mary brought Christ to her, carrying him in her womb. This is why she said, “How does this happen to me, that the mother of my Lord should come to me?”(Luke 1:43). It is Christ, indeed, who made Mary’s visit to Elizabeth and the future John the Baptist inside her womb specially blessed.

Elizabeth also recognized Mary as the most blessed, among all women on earth, for the blessed fruit of her womb, the incarnated Christ (Luke 1:41) – for being the Theotokos.

It is, indeed, because of Christ, brought by Mary to Elizabeth that Mary and Elizabeth share special joy together.

Then, Mary sung her canticle, joyfully proclaiming the greatness of God (Luke 1:46-55), known as Magnificat (“Magnificat anima mea Dominum”, which literally means, “My soul magnifies the Lord”(Luke 1:46)).

Why did Mary exalt the Lord? Why her did soul magnified the Lord?

It is for what he had done to her, who regarded herself as his lowly handmaid (Luke 1:48; cf. 1:38), and to Israel. Mary was filled with great joy because the Lord chose and blessed her to be his handmaid, to which she had consented (Luke 1:26-38), to bring justice and mercy to the world through Israel.

Again, Christ is the focus, throughout this joyful canticle of hers, Magnificat.

In fact, Mary’s visit to Elizabeth is a great model for pastoral care ministry, especially, bringing Christ in the Sacrament of the Holy Eucharist, secured in pyxes, for pastoral visit to those who would not be able to receive the Eucharist at Mass, for their infirmities. The pyxes that visiting pastoral ministers carry are like the womb of Mary, the mobile tabernacle, more like the Ark of the Covenant.

Bringing Christ to those who are in need is not limited to bringing him in the Sacrament of the Holy Eucharist. It is also bringing Christ in the Word (i.e. Revelation 19:13;  cf. John 1:1, 14). Going on apostolic mission to evangelize and catechize, bringing Christ through the Word of God, to all the ends of the earth, is a great form of visitation that we can model after Mary’s visitation to Elizabeth.

Yes, Mary visited Elizabeth, and these women shared joy. It is, indeed, Christ, whom Mary brought, to make this joy so blessed. It is, in fact, Christ, who visited Elizabeth and the future John the Baptist in her womb, being carried by the blessed tabernacle in Mary’s body, her womb. After all, Mary ministered to Elizabeth and the future John the Baptist, by bringing Christ in her womb, when she visited Elizabeth. 

Having been filled with the Holy Spirit on Pentecost, let the Holy Spirit empower and drive us to bring Christ to those who are in need, physically, mentally, and spiritually, especially women, whose pregnancies are at risk and threatened by a thought of abortion,  even to the ends of the earth! This is, indeed, an act of love, which Christ has commanded us to practice (John 13:34). 

The Church, Got Pure Spiritual Milk from Christ to Grow into Salvation?

Got milk? I mean, pure spiritual milk.

The First Reading of Thursday of the Eighth Week in Ordinary Time (Year II)(1 Peter 2:2-5, 9-12) describes our post-Pentecost craving for “pure spiritual milk”.

Are you craving what Peter calls “pure spiritual milk”(1Peter 2:2)?

If so, you must have been “born from the above”(John 3:3), to have been born of the Holy Spirit (John 3:6-7). It means that you must have been baptized with the Holy Spirit and fire (Matthew 3:11) on Pentecost, as Christ the Son, came from heaven (John 6:38), incarnated (John 1:14), in the human flesh of Jesus by the power of the Holy Spirit in Mary’s womb (Luke 1:31-33, 35), suffered, died, resurrected (e.g. John 18:1-21:14), and ascended (Luke 24:50-53; Acts 1:6-12)(i.e. John 16:7).

For you to crave “pure spiritual milk” (1 Peter 2:2), you must have gotten rid of vices (1 Peter 2:1). It means to live in freedom from carnally-driven vices but to bear abundant fruit of the Holy Spirit (Galatians 5:13-26). You must have eliminated leavens of vices by the time of Christ’s Paschal sacrifice throughout Lententide (i.e. 1 Corinthians 5:6-8).

Now, what does Peter possibly mean by “pure spiritual milk”?

It means the Word of God out of the mouth of Jesus (i.e. 1 Peter 1:23). Indeed, his words are the spirit of life (i.e. John 6:63).

Having gone through Lenten purification for the incarnated Christ’s Paschal sacrifice for Pesak (Passover) and having observed feast of Chag HaMatztot (Unleavened Bread) and Yom HaBikkurim (Counting of the Sheaf), and Shavuot (Pentecost)(Leviticus 23:4-22), you must have been made clean and therefore crave “pure spiritual milk” (1 Peter 2:2), the spiritual drink for life, the Word from Jesus (John 6:63; 1 Peter 1:23).

You are now in the new land where milk and honey flow (cf. Exodus 3:7). It is the “pure spiritual milk” that flows from Christ the living stone, rejected by humans but chosen and precious in the sight of God (1 Peter 2:4), the cornerstone (1 Peter 2:6; Psalm 118:22), on which you build yourself into holy priesthood, together with brothers and sisters, so that one holy catholic apostolic Church is established on this living stone, the Christ (1 Peter 2:5)!

Namely, craving “pure spiritual milk”(1 Peter 2:2) means being hungry for words spoken out of Christ’s mouth and being thirsty for the Holy Spirit (i.e. John 6:63), to grown into salvation as the Church. And taste and see the goodness of the Lord in the “pure spiritual milk”(1 Peter 2:2-3; cf. Psalm 34:8).

The Gospel Reading (Mark 10:46-52) describes how Bartimaeus, a man born blind in Jericho, craved the goodness of the Lord and tasted it through healing of his eyes to see.

Perhaps, tasting the Lord’s goodness in the “pure spiritual milk” through the words of Jesus and the Holy Spirit can transform you as Bartimaeus was, as you continue to grow into salvation. And our one holy catholic apostolic Church continues to be nourished and grow through "pure spiritual milk" flow from Christ the living stone. 

Again, got milk, “pure spiritual milk”, that is, to remain saved?

 

 

Sanguis Christi: The Blood of Ransom, New Covenant, and Purification, for New Exodus and Eternal Life

 In the year 2024, the week before Sollemnitas Sanctissimi Corporis et Sanguinis Christi (Solemnity of the Body and Blood of Christ), popularly known as “Corpus Christi Sunday”.  The Scripture Readings of Wednesday of the Eighth Week in Ordinary Time (Year II)( 1 Peter 1:18-25 and Mark 10:32-45) address the redemptive nature of Sanguis Christi (Blood of Christ).

Before he offered his body and blood at the Lord’s Supper on the night before his death to institute the Sacrament of the Holy Eucharist, Jesus said to those who followed him in Galilee:

I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world. Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him (John 6:51, 53-56).

The Sanguis Christi comes with Corpus Christi as it comes from his body (i.e.

John 19:34). And Jesus said that the blood-containing living body of his is from heaven, and he calls it the living bread of life (John 6:51). It is not just “bread of life”(John 6:35) but it is the living bread of life (John 6:51) because it contains the Holy Spirit (John 6:63).

Sanguis Christi is true drink for eternal life, life in Christ and in us, as well, entitling us to resurrection (John 6:53-55).

Sanguis Christi is also the blood of the new covenant (Matthew 26:28//Mark 14:24//Luke 22:20; 1 Corinthians 11:25; cf. Hebrews 9:20). Therefore, Jesus, the incarnated Christ is the mediator of the new covenant (Hebrews 9:15; 12:24). In instituting the Sacrament of the Holy Eucharist, Jesus commanded us to drink his blood, which is shed by him on our behalf for our redemption, until his return at the end of time, saying:

Drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins. I tell you, from now on I shall not drink this fruit of the vine until the day when I drink it with you new in the kingdom of my Father (Matthew 26:27-29).

In regard to redemptive blood of the new covenant, Sanguis Christi, Peter, the first Pope, says:

Now if you invoke as Father him who judges impartially according to each one’s works, conduct yourselves with reverence during the time of your sojourning, realizing that you were ransomed from your futile conduct, handed on by your ancestors, not with perishable things like silver or gold but with the precious blood of Christ as of a spotless unblemished lamb (1 Peter 1:17-19).

Of course, the spotless unblemished lamb is Jesus, the incarnated Christ, as the eternal high priest for Yom Kippur (i.e. Hebrews 9:11-28), whom John the Baptist called, Agnus Dei, qui tollis peccata mundi (Lamb of God who takes away the sins of the world)(John 1:29).

But Jesus had to drink the cup of God’s wrath first (Mark 10:38; cf. Psalm 60:3; Psalm 75:8; Isaiah 51:17; Isaiah 51:22; Jeremiah 25:15; Obadiah 16; Revelation 14:10) for us to be able to drink the cup of salvation, filled with Sanguis Christi, remembering that it is what Jesus ransomed to free us from the bonds of sins so that we can go on the new Exodus from this world to the Kingdom of God (i.e. Luke 9:36), as the blood of an unblemished Paschal lamb on Passover was to set the Israelites free from the bonds of slavery in Egypt for Exodus (Exodus 12:5-42).

As we are set free from the bonds of sins, going on the new Exodus to enter the Kingdom, we shall be purified by Sanguis Christi (i.e. Revelation 7:14), as the new covenant by his blood is in effect (i.e. Luke 22:20).

Before observing Sollemnitas Sanctissimi Corporis et Sanguinis Christi, let us reflect what Sanguis Christi is to us with our gratitude.  It is made available to us through the Sacrament of the Holy Eucharist, in the cup of salvation, because Jesus took the cup of God's wrath for us, by shedding his blood. After all, the Eucharist means “giving thanks”.

Bl. Ukon Justo Takayama and the Scripture Readings of Monday of the Eighth Week in Ordinary Time (Year II): Persevering through Trials with Living Hope by Faith, Not Being Attached to Wealth and Status

The Scripture readings of Monday of the Eighth Week in Ordinary Time (Year II)(1 Peter 1:3-9; Mark 10:17-27) reflect the life of Bl. Ukon Just Takayama (1552, Osaka, Japan – 1615, Manila, Philippines).

Bl. Ukon Justo was a Catholic samurai, baptized when he was 12, together with his father by a Japanese Jesuit, Lawrence Ryousai, along with his father and the rest of his household. Lawrence Ryosai was invited by the Takayama family’s castle to debate with a Buddhist priest. He made an impressive argument against Buddhist priest’s skepticism to Catholicism. This prompted the Takayama family to become Catholic. The Christian name Ukon took to become Catholic was “Justo” , which means “a man of justice”.

Ukon Justo became provincial lord (daimyo) of Setts when he was 21, inheriting his father’s service. The way he governed his province was characterized with justice and mercy. He served the people of his province as their idealistic daimyo. Though he was the ruler of his province, Ukon Justo was humble and compassionate. He reduced taxes to farmers when their harvests were small to make sure they would not suffer from hardship. He is also believed to carry a casket of a deceased resident of his province.  As daimyo is responsible for peace and security of his province, Ukon Justo was a skillful samurai at battle. After governing the province of Settsu, he also governed the province of Akashi.

It has been known that Ukon Justo was also passionate to evangelize and made a significant contribution for the growth of the church in Japan. He worked with the Jesuits and established the first seminary in Azuchi. This is where St. Paul Miki, who is one of the 26 martyrs of Nagasaki, studied for priesthood. Influenced by him, many other samurais, including those who served for him, became Catholic.

While keeping his fervent Christian faith, Ukon Justo was also one of the top seven disciples of Sen no Rikyu, a Japanese tea master. He excelled in the way of tea.

But, all in his life changed upside down when Hideyoshi Toyotomi, who ruled a vast part of Japan as regent, on behalf of emperor, banned Christianity with the 1587 decree. Hideyoshi asked Ukon Justo to denounce his Christian faith so that he could continue to serve him. Hideyoshi even tempted Ukon Justo with a promise for promotion. Yet, Ukon Justo firmly declined Hideyoshi’s offer and refused to give up on his faith, though it could mean not only losing his title as daimyo but execution. Because he chose his faith, Ukon Justo lost every earthly things, except his life, his family, and some loyal servants. Afterward, he and his family and servants wondered from place to place. But his friend, Toshiie Maeda, daimyo of Kaga province, welcomed them to his castle. And they lived there for 25 years. During these years, Ukon Justo helped Toshiie.

When Ieyasu Tokugawa became Shogun, persecution to Christians in Japan further intensified. Upon the 1614 anti-Christian decree, Ukon Justo and his companions were expelled from Japan and landed in Manila, Philippines.

So, what does the life of Bl. Ukon Justo Takayama have anything to do with the readings (1 Peter 1:3-9; Mark 10:17-27)?

The First Reading (1 Peter 1:3-9) reflects Ukon Justo’s endurance of suffering for keeping his faith over his earthly status and wealth. He was able to keep his faith even facing a possibility of execution all the time because the faith kept his living hope, which was validated by Christ’s resurrection. The genuineness of his faith has been proven through the way he persevered through trials by faith. Now, having been beatified since 2017 and being on his way to be canonized for Sainthood.

The Gospel Reading (Mark 10:17-27) is about Jesus’ teaching to make sure we do not let earthly wealth and status become obstacle to enter Christ’s Kingdom on the heel of a self-righteous rich young man forfeiting eternal life in the Kingdom for clinging to his earthly wealth. In contrast to this rich young man, Ukon Justo chose his ticket to eternal life, eternal blessing, eternal joy, in the Kingdom, at the cost of enduring suffering for the sake of faith. For him, his earthly status as daimyo and wealth did not become an obstacle to enter the Kingdom.

Perhaps, his commitment to the way of tea may have helped him to make sure that his status and wealth become a stumbling block to his faith. It is because the way of tea, as taught by Sen no Rikyo, really emphasize on humility and simplicity. To enter a tea house for tea ceremony, it is require to enter through a small and narrow opening space, called, “nijiriguchi”, which can be translated as “an entrance only by bending yourself”.  Even a samurai had to leave his sword behind to enter as it would become an obstacle to enter through nijiriguchi.  Inside the tea house can be symbolical metaphor of the Kingdom, where peace and tranquility prevail. It is where all guests are brother and sisters, enjoying tea with the host or master.

In the First Reading (1 Peter 1:3-9), Peter calls us, especially, those who face trials after trials because of faith, but keeping living hope because of faith, to persevere like Ukon Justo. In the Gospel Reading (Mark 10:17-27), Jesus is calling us not to be attached to our earthly wealth and status so that these will not block our way to enter the Kingdom. And the way Ukon Takayama lived his life and kept his faith gives a good example for this teaching of Jesus.

The Loving Father Redeems Lost Children by Adoption through the Son and the Holy Spirit - Trinity Sunday, Cycle B

The Solemnity that concludes Paschaltide is Pentecost. The following Solemnity is Trinity.

The Holy Trinity as dynamic and mysterious interplay of the Father, of the Son, and of the Holy Spirit, who are the three persons of one God. In his “De Trinitate”, St. Augustine of Hippo views the Trinity in light of the triad of the lover, the beloved, and the love. In this, the Father is the lover, and the Son is the beloved, and the Holy Spirit is the love that binds the Father and the Son as one.

The Father loves the Son (John 3:35; 5:20; 10:17), and the Son returns the Father’s love with his by doing His will on him (John 14:31). Based on Augustine’s “De Trinitate” (Book XV), St. Thomas Aquinas calls the Holy Spirit “love” (Summa Theologiae, I-q37). Though the Holy Trinity is not comprehensible by human mind, at least, we can sense that the Trinity is about love. With this in mind, let us reflect the Holy Trinity in terms of the Scripture readings of Trinity Sunday on Cycle B (Deuteronomy 4:32-34, 39-40; Rom 8:14-17; Matthew 28:16-20).

These readings indicate that Trinity has an adoptive character to us, because the Triune God is love (i.e. 1 John 4:8, 16). Out of His love, He reaches out to us to adopt us as His children. This is His way to redeem offspring of Adam and Eve, who were evicted from Eden for their sin (Genesis 3:23-24).

The Father adopts us as His children redemptively by sending the Son and the Holy Spirit. Unless the Father had not sent His only begotten Son (John 3:16; 1 John 4:9), the Holy Spirit would not have been sent to us (i.e. John 14:16, 26; cf. John 16:7). According to John, the Son, the Christ, is the Parakletos (1 John 2:1) and the Holy Spirit is another Parakletos (John 14:16). And “parakletos”, in Greek, literally means a person who is called to be beside someone. Therefore, this word is translated as “advocate” or “comforter”. This indicates that we are adopted by God as His children by the Parakletos, the Son (i.e. Ephesians 1:5) and by another Parakletos, the Holy Spirit (Romans 8:15).

In the First Reading (Deuteronomy 4:32-34, 39-40), Moses reminds us that there is no other God but One God, who is almighty and salvific. So he calls us to remain faithful by observing His commandments. Paul, in the Second Reading (Romans 8:14-17) describes the Holy Spirit as the spirit of adoption, and there is intimacy in this adoption as we can call the Father, “Abba”. Then, in the Gospel Reading (Matthew 28:16-20), Jesus commands us to make disciples of all nations by baptizing them in the name of the Father, of the Son, and of the Holy Spirit and to catechize them with his teaching.

The Gospel Reading (Matthew 28:16-20) reminds us that we are called to carry on the work of Christ the Son upon receiving the Holy Spirit. In other words, as we become adopted children of God through the Sacrament of Baptism and are sent on our apostolic missions through the Sacrament of Confirmation, which reflects the receiving the powerful Holy Spirit on Pentecost (Acts 2:1-12), we do the Son’s work (i.e. John 14:12), which is the Father’s (i.e. John 5:17-19; 6:38).

Through the Son, we are drawn to the Father (i.e. John 14:6), who created us in His triune image (Genesis 12:26-27). So, the Son calls us to remain in him (John 15:1-8), who is one with the Father (John 10:30), as he is in Him and He in him (John 10:38;14:11,20). It is the Holy Spirit to bring us together as one in the Son (1 Corinthians 12:13) so that we are also one with the Father through him (i.e. John 17:23). This is why Paul calls the Holy Spirit the spirit of adoption (Romans 8:15). As we baptize people of all nations in the name of the Trinity, that is of the Father, of the Son, and of the Holy Spirit, and teach (Matthew 28:19-20), we are indeed facilitating the work of the Son to have them adopted as God’s children (i.e. Ephesians 1:5) in cooperation with the Holy Spirit, the spirit of adoption (Romans 8:15).  After all, the love of God is carried to us through the Holy Spirit (i.e. Romans 5:5), and this love certainly comes through the spirit of adoption.

Though we have been lost children as we are offspring of Adam and Eve, the Father has been reaching out to us by sending the Son and the Holy Spirit so that we can be adopted as His children and call the Father, “Abba”. It is because the Holy Trinity the triad of God’s love, reaching out to us to save and redeem.

Memoriam Beatae Mariae Virginis, Ecclesiae Matris: The Memorial of Blessed Virgin, the Mother of the Church

Monday after Pentecost Sunday is Memorial of the Blessed Virgin Mary, Mother of the Church (Beatae Mariae Virginis, Ecclesiae Matris). This was incorporated into the liturgical calendar by Pope Francis in 2018. Henceforth, the Roman Catholic Church has been honoring the Blessed Virgin Mary as the Ecclesiae Matris liturgically with the following readings: Genesis 3:9-15, 20 or Acts 1:12-14 (First Reading); Psalm 87:1-2, 3 and 5, 6-7 (Responsorial Psalm); John 19:25-34 (Gospel Reading).

Though this Marian feast in the liturgical calendar is relatively new, Mary has been revered as the Mother of the Church since St. Augustine and St. Leo the Great. In the Decree on the Celebration of the Blessed Virgin Mother of the Church, Cardinal Robert Sarah writes:

The joyous veneration for the Mother of God in the Church of these times, when it reflected on the mystery of Christ and its nature, could not ignore that Woman (cf. Gal 4:4), namely the Virgin Mary, who is at the same time the Mother of Christ and the Mother of the Church.

This was already present in a sense in the sense of the Church in the preceding words of St. Augustine and St. Leo the Great. For the first says that Mary is the mother of the members of Christ, since she cooperated with her love so that the faithful might be born in the Church; but the other, when he says that the birth of the Head is also the birth of the Body, indicates that Mary is at the same time the mother of Christ, the Son of God, and the mother of the members of the mystical body, that is, the Church. These considerations flow from Mary's divine motherhood and from her union in the work of the Redeemer, which reaches its climax at the hour of the cross.

Indeed, Mary is both the mother of the members of Christ (John 19:27) and the birth mother of Christ (Luke 1:26-38), who is the head of the Church (Colossians 1:17-18). Therefore, she is the Mother of the Church. As the Mother of the members of Christ, Mary was with them when they were together and receive the Holy Spirit on Pentecost to give birth to the Church (i.e. Acts 1:14).

The members of the Church are, namely, the disciples of Christ. In fact, we, who have been baptized into Christ (Galatians 3:27). This also means to be incorporated into the Church (i.e. Acts 2:41), as many parts of one body of Christ (1 Corinthians 12:12-27). And it is Christ the Son, who shares his mother with us as ours (John 19:25, 27) so that we are one with him as he is one with the Father (John 17:21-23).

By virtue of our Baptism, we are to be one with Christ, as his disciples and as his Church’s members. And the mother of Christ, who is the head of the Church, is also our mother, as we are members of Christ’s Church. Therefore, Mary, the Blessed Virgin, is the Mother of the Church.

Pope Leo XIII wrote in 1895:

The mystery of Christ's immense love for us is revealed with dazzling brilliance in the fact that the dying Saviour bequeathed His Mother to His disciple John in the memorable testament: "Behold thy son." Now in John, as the Church has constantly taught, Christ designated the whole human race, and in the first rank are they who are joined with Him by faith. It is in this sense that St. Anselm of Canterbury says: "What dignity, O Virgin, could be more highly prized than to be the Mother of those to whom Christ deigned to be Father and Brother!" With a generous heart Mary undertook and discharged the duties of her high but laborious office, the beginnings of which were consecrated in the Cenacle. With wonderful care she nurtured the first Christians by her holy example, her authoritative counsel, her sweet consolation, her fruitful prayers. She was, in very truth, the Mother of the Church, the Teacher and Queen of the Apostles, to whom, besides, she confided no small part of the divine mysteries which she kept in her heart.   “Adjutricem populi”, paragraph 6

This title of Mary, the Mother of the Church, was officially declared by St. Paul VI on November 21, 1964, during the Vatican II Council. And we have been celebrating Mass in her memory as the Mother of the Church, on the day after Pentecost Sunday, since 2018.

Perhaps, because this is still relatively new to the liturgical calendar as of 2024, not many Catholics do not seem to know that Monday after Pentecost Sunday is the Memorial of the Blessed Virgin to honor her as the Mother of the Church. It would be nice if more priests address this in their Pentecost Sunday homily so that more faithful Catholics will venerate her also as the Mother of the Church and understand why so.

Lastly, primary option for the First Reading (Genesis 3:9-15, 20) reminds us that Mary is regarded as the New Eve. Eve is the mother of all humans, but, as declared by Christ himself (John 19:27), Mary is the Mother of all the members of Christ, who was incarnated in her womb by the power of the Holy Spirit (Luke 1:35) and was born of her (Luke 2:7). And the head of this membership is Christ (Colossians 1:18). And this makes us offspring of Mary, together with Christ the Son, to fight and defeat Satan (Genesis 3:15). Therefore, the Church’s mission is to fight all the evil until destroying Satan (i.e. Revelation 20:7-9) for the salvation of souls. This is why “salute animarum, quae in Ecclesia suprema semper lex esse debet” (the salvation of souls is always the supreme law of the Church) (Canon 1752).

Thus, Glorious things are said of you, O city of God! (Psalm 87:3- Refrain of the Responsorial Psalm). 

Pentecost- Christian Shavuot: The Birth of One Holy Catholic Apostolic Church as the First-Fruit of the Resurrection of Christ

On the fiftieth day after Resurrection Sunday, we celebrate the descent of the Holy Spirit upon the disciples. It is reflected in the Third Glorious Mystery of the Holy Rosary, followed by the Ascension of the Lord, which is the Second Glorious Mystery, after the Resurrection, the First Glorious Mystery.

Because it is the 50^th day, it is called Pentecost, which, in Greek, literally means “fiftieth” (πεντηκοστή/pentecoste). In the Jewish tradition, Pentecost is known as “Shavuot”( שָׁבוּעוֹת)( Leviticus 23:15-22). This holiday falls on the 50^th day from Passover, counting 49 days in between. It is the festival to offer the first-fruits of labors in the field (Leviticus 23:16).

What is so significant about the descent of the Holy Spirit on Pentecost day? What is so significant that the Holy Spirit descending upon the disciples on the 50^th day after the incarnated Christ was raised from the dead? Does it have anything to do with first-fruits?

It was the day when the disciples received the Holy Spirit (Acts 2:1-12), as promised by Christ (John 14:16, 26; Acts 1:5, 8).

According to Paul, what resulted in the descent of the Holy Spirit upon the disciples on Pentecost is the birth of one holy catholic apostolic church, as one body of Christ with many functioning parts, fully endowed with the gifts of the Holy Spirit (1 Corinthians 12:1-31). Therefore, the Church is the first-fruit of the resurrection of the Lord, who died not only as the Yom Kippur sacrifice to atone our sins (Leviticus 16:1-19; Hebrews 9:11-28) but also as the Passover sacrificial lamb (Exodus 12:46; John  19:31-34), which John the Baptist called, “The Lamb of God, who takes away the sin of the world”(John 1:29).

As the first-fruit of the resurrection, which signifies Christ’s conquest of death (Acts 2:24; 1 Corinthians 15:55-57; cf. Mark 12:27), the Church was born on Pentecost through the Holy Spirit infusing and empowering the disciples, who gathered as one (Acts 2:1).  In fact, Christ is the first-fruit of the dead and the resurrection (1 Corinthians 15:20-24) to rule with the absolute sovereignty as the King (1 Corinthians 15:25-28). As the first-fruit of Christ’s resurrection to have conquered death, the Church is to bring this first-fruits of the dead and the resurrection, namely, the Christ, to all the ends of the earth, to show his victory (i.e. Psalm 98:1-3). For this, Christ commissioned his disciples to make disciples in all nations (Matthew 28:19).

The Holy Spirit descended upon the disciples not only to become the Church but to be sent out on their respective apostolic missions. Therefore, Pentecost marks the beginning of the apostolic age, when ecclesiological and pneumatological concepts are integrated into Christology.

In the Gospel Reading of Pentecost Sunday (John 20:19-23), we see Jesus offering the disciples the Holy Spirit in his gentle breath, along with his peace, to send them, as the Father has sent him, for reconciliation through forgiveness. This reflects an apostolic mission of the Church, being sent to prompt forgiveness and reconciliation, to heal division and fissions for unity with one another through faith in Christ, as it is Christ’s desire (John 17:17-23).

The first-fruit of the resurrection of Christ is one holy catholic apostolic Church, born of the Holy Spirit on Pentecost, after counting seven weeks (Shavuot) from the resurrection of the incarnated Christ. She is sent on apostolic mission to bring peace of Christ and his love for forgiveness to restore unity. The fact that the disciples began to speak in various tongues upon receiving the Holy Spirit on Pentecost (Acts 2:5-11) indicates that the descent of the Holy Spirit upon the disciples on Pentecost is to reverse the effect of the tower of Babel, which resulted in scattering people and confusing them with different tongues (Genesis 11:1-9). Being filled with and driven by the Holy Spirit, the Church shall bring people of all tongues, races, and ethnicities, together into one body of Christ.

From the Incarnation of the Lord to the Ascension of the Lord: Christology, Pneumatology, and Ecclesiology

Though it is observed on the Seventh Sunday of Paschaltide in many dioceses, Thursday of the Sixth Week of Paschaltide is the Solemnity of the Ascension of the Lord, as this day marks 40^th day from the day of the Resurrection of the Lord.  The Ascension of the Lord signifies the conclusion of the incarnated Christ’s physical presence on earth, which began at the Annunciation. It also signals the coming of the Apostolic age upon the descent of the Holy Spirit on Pentecost. Therefore, the 10 days from the Ascension of the Lord to the descent of the Holy Spirit on Pentecost are the transitional period from the incarnated Christ in the human flesh of Jesus to Christ the Parakletos (1 John 2:1) in the form of another Parakletos, namely the Holy Spirit (John 14:16). And upon the descent of the Holy Spirit upon us, we become one body of Christ (1 Corinthians 2:11-27), namely, the Spirit-filled and endowed Ekklesia, the Church, as we are born with the Holy Spirit (John 3:3, 7-8) on Pentecost (Acts 2:1-13).

In the fullness of time, the Father sent His begotten Son, Christ, the Word, to us, out of love (John 3:16; 1 John 4:9), incarnated in the human flesh of Jesus to dwell among us (John 1:14). It happened in the womb of Mary, the Blessed Virgin and the Immaculate Conception, by the power of the Holy Spirit (Luke 1:30-33, 35). And Mary gave birth to Jesus, Christ the Son (Luke 2:7). This is how the Son descended to us on earth from the Father in heaven.

The incarnated Christ, grew in wisdom and statue, under the care of Mary and Joseph (Luke 2:52).

When he was about 30-year-old, Jesus was baptized to begin his public ministry (Luke 3:23). Upon fasting for 40 days and nights in the Judean wilderness, fending off Satan’s temptation attacks (Matthew 4:1-11//Mark 1:12-13//Luke 4:1-13), Jesus embarked on his ministry, proclaiming the Good News of salvation (e.g. Luke 4:16-19).

He recruited his disciples (e.g. Matthew 4:18-22) and spent 3 years in public ministry, as indicated by three Passovers during this period (John 2:13; 6:4; 11:55).

In the fullness of time, Jesus came to Jerusalem, suffered and died (e.g. John 18:1-19:42). He died as the ultimate Paschal Lamb (1 Corinthians 5:7) for our new salvific exodus to begin and as the ultimate Yom Kippur sacrifice for expiation of our sin (Hebrew 9:11-13). On the third day from his death, he resurrected with his full body (e.g. John 20:1-23). Then, the risen Christ prepared the disciples for their apostolic mission (Luke 24:13-49). On the 40^th day from his resurrection, he ascended into heaven (Acts 1:3) to seat at the right hand of the Father (1 Peter 3:21-22) so that the Holy Spirit can descend upon us (John 16:7).

The Ascension of the Lord does not mean that Christ is absent on earth. It does not mean that he is no longer dwelling among us. Jesus promised that we are not left orphans because he comes back to us in the Holy Spirit (John 14:18, 28), as another Parakletos (John 14:16, 26). But we must abide in him as the branches are attached to the vine (John 15:1-11). This way, as we become one body of Christ with many parts (1 Corinthians 12:12-27) in receiving the Holy Spirit on Pentecost (Acts 2:1-13; cf. John 20:22), Christ is the head of the body, which we become (Colossians 1:18).

From the incarnation to the ascension, the Gospels focus on Christology. From the ascension on, especially upon Pentecost, the Acts of the Apostles and the Pauline epistles give us Ecclesiological insights. And the Holy Spirit runs throughout this spectrum from the incarnation to the ascension and the descent of the Holy Spirit on, as the incarnation took place with the Holy Spirit (Matthew 1:20; Luke 1:35). Therefore, Pneumatological factors are found throughout this spectrum from Christology in the Gospels and Ecclesiology in the Acts of the Apostles and the Pauline epistles.

During these 10 days from the Ascension of the Lord to the descent of the Holy Spirit on Pentecost, we come together as one to receive the Holy Spirit to become one holy and catholic apostolic Church to be sent out on mission. After all, it means to become one not only with each other but also with Christ, who is one with the Father, as prayed by him (John 17:18-23), by the Holy Spirit (1 Corinthians 6:17; 12:13).

Honoring St. Joseph the Worker: Honoring Jesus as the Son of God

Is he not the carpenter's son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas? Are not his sisters all with us? Where did this man get all this? (Matthew 13:55-56)

According to the Gospel Reading of the Optional Memorial of St. Joseph the Worker (Matthew 13:54-58), Jesus suddenly became an object of intense hatred because of being “the carpenter’s son”, referring to being a son of Joseph the carpenter in Nazareth. As the Gospel Reading text shows, this happened when Jesus was teaching in a synagogue in Nazareth, which is where Jesus grew up in the house of Mary and Joseph.

At first, the audience of Jesus’ teaching in the synagogue were astonished by Jesus, saying, “Where did this man get such wisdom and mighty deeds?”(Matthew 13:54). But then, realizing that he was just Joseph’s son, also the son of Mary, the audience wondered where he got all such amazing wisdom and mighty deeds and took offense at him (Matthew 13:56-57). And this prevented him from further working mighty deeds in Nazareth, as their hatred toward Jesus and contemptuous attitude toward him for being Joseph’s son reflect their lack of faith (i.e. Matthew 13:58).

Would the audience in the synagogue have praised Jesus upon being astonished by his teaching, had he been a son of a Pharisee or a Scribe?

Perhaps, more likely so.

Why do we read this Gospel Text to honor Joseph as the model of workers, in particular, so-called “blue collar workers”, like carpenters?

We honor St. Joseph as a righteous man, like Abraham, in the eyes of God. Because of this character of him, he was obedient to God. So, he took Mary as his wife although he had thought to divorce her quietly for finding her pregnancy, for which he was not involved, as God revealed, through His angel, that Mary’s pregnancy was through the Holy Spirit and called him not to be afraid to take her as his wife (Matthew 1:18-24).  This reminds us that it was not just because of Mary’s fiat to God’s will on her (Luke 1:38) but also Joseph’s obeyance to God’s will on him (Matthew 1:24) that Mary was able to carry her pregnancy with the Son of God full term, as Joseph gave his full support as her husband. And, it was, indeed, Joseph, the head of the Holy Family, who acted without delay to protect little Jesus from the murderous madness of Herod the Great, as warmed by the angel of the Lord (Matthew 2:13-15).

The canonical Gospels per se do not describe Joseph as a worker, except briefly portraying him as a carpenter (Matthew 13:55). In Mark 6:3, Jesus is not only carpenter’s son but also he himself is a carpenter. Thus, it is indicated that Jesus was seen as a young carpenter, assisting Joseph, who was a senior carpenter.

Obviously, those who took offense at Jesus, having realized him as carpenter’s son, did not see Jesus as the Son of God. And they could not believe that the Son of God would be a son of Joseph, who is believed to have had children, such as James, Joseph, Simon, and Judas (Matthew 13:55), from his previous marriage, prior to his matrimony with Mary.

This ignorance stems from the assumption of the people in the synagogue that the Son of God could not be the son of Joseph and Mary. They would question, how in the word, could carpenter’s son be the Son of God? And how on earth, could a mere son of Joseph the carpenter, gain astonishing wisdom and ability to conduct mighty deeds?

So why do we read the Gospel narrative of Matthew 13:54-58 to honor St. Joseph as the patron Saint of workers?

Perhaps, it is because God purposefully let His begotten Son dwell in the house of Joseph the worker, so that only those who are faithful can see him as the Son of God, the Messiah, while those who lack faith remain blind to this truth. These words of Jesus echo this:

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. Yes, Father, such has been your gracious will. All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him (Matthew 11:25-27).

Because Joseph is honored as the patron Saint of workers, because he is a carpenter, Jesus himself is a worker, a carpenter.

Those who honor St. Joseph the Worker also honor his Son, Jesus, as the Son of God, the worker of God the Father. 

So he has rebuilt the Temple that was destroyed, through his death and resurrection (i.e. John 2:19).  Upon his ascension, he works on constructing places for Saints in the heavenly house of the Father (i.e. John 14:3).

It is, indeed, fitting to honor St. Joseph, the earthly step-father of Jesus, the loving husband of Mary the Blessed Virgin, during Paschaltide.