The Two Witnesses, the Martyred Church on Earth, to be One with Christ the New Eternal Temple - Saturday of the Thirty-Third Week in Ordinary Time, Year II

Throughout the First Readings of the last two weeks of the liturgical year II (even-numbered year) from the Book of Revelation, the apocalyptic and eschatological vision revealed to John continue to unfold. As the First Reading of Friday of the 33rd Week, Year II, Revelation 10:8-11, describes, John received the small open scroll from a mighty angel and commissioned to prophesize, between the sixth trumpet (Revelation 9:13-19) and the seventh trumpet (Revelation 11:15-19). The seven angels blow the seven trumpets to announce the progressive judgement (Revelation 7:2-9:21; 11:15-19), following the breaking of the seven seals of the scroll by Christ the Lamb (Revelation 6:1-2, 3-4, 5-6, 7-8, 9-11, 12-17; 8:1).  

The First Reading of Saturday of the 33rd Week in Ordinary Time, Year II (Revelation 11:4-12), the two witnesses appear in the eschatological vision revealed to John. This reading is a part of the second portion of the second interlude (Revelation 10:1-11:14).

After receiving the small open scroll from the mighty angel and being commissioned to prophesize what he witnesses about people toward the return of Christ (Revelation 10:1-11), John is called to measure the Temple and its alar and count the worshipers there but not to measure the outer court because it is given to the Gentiles through these words:

Come and measure the temple of God and the altar, and count those who are worshiping in it. But exclude the outer court of the temple; do not measure it, for it has been handed over to the Gentiles, who will trample the holy city for forty-two months. I will commission my two witnesses to prophesy for those twelve hundred and sixty days, wearing sackcloth (Revelation 11:1-3).

In this context, Gentiles refer to the antichrist, who wage a war against the faithful, resulting in martyrdom of those who endured in faith (i.e. Revelation 6:1-10). And the war against the faithful and destruction of Jerusalem, the holy city, including its Temple, will last for 42 months. 

In fact, what John was called to measure is ναὸν (naos) (Revelation 11:1), the inner sanctuary of the Temple (ἱερόν(hieron), which means the entire Temple) . What ναὸν (naos) (Revelation 11:1) refers to does not contain the outer court. 

But why John was called to measure ναὸν (naos), the sacred part of the Temple? 

In this context, it is not the Temple which is about to be destroyed by the judgement. Remember, Christ predicted the destruction of the second Temple, which Ezekiel had measured in his post-exilic vision (Ezekiel 40-48) and administered by Zerubbabel the governor, and Joshua the priest (Ezra 1-3) as it was built upon returning from the exile in Babylon. What John is called to measure in the eschatological vision is considered to be the eternal Temple that Christ promised to build after the destruction of the second Temple (i.e. John 2:19). And this eternal Temple in heaven is revealed (Revelation 11:19) after the seventh trumpet is blown, followed by heavenly doxology (Revelation 11:15-18). It seems that John is called to measure the eternal ναὸν (naos) in heaven to see what God will have for the faithful after the judgement. 

As a matter of fact, John is called the measure the eternal Temple in New Jerusalem (Revelation 21). Because the eternal temple is not a physical one (Revelation 21:22), just as the Kingdom that Christ will bring is not a geopolitical one (i.e. John 18:36-37). And this temple is not ἱερόν(hieron), which refers to a physical temple with a physical sanctuary. Rather, it is pure ναὸν (naos), which is the risen body of Christ. For this reason, he said that he would raise the temple in 3 days after its destruction (John 2:19). 

The symbolic meaning of the two olive trees and the two lampstands (Revelation 11:3, 4), based on Zechariah’s prophetic post-exilic vision (Zechariah 4:1-14) suggests that the two witnesses are the ones who are like Zerubbabel the governor of the Davidic lineage (1 Chronicles 3:1-19; Matthew 1:12-13), and Joshua the high priest, Levite, descending from Aaron (Zechariah 3:1-10). They work together, as olive trees provide lampstands the oil to burn, to bring God’s light to the world. In the context of John’s eschatological vision, the two witnesses symbolize the faithful martyrs, who represent the Church under persecution because of the antichrist. Reflecting Daniel’s vision of persecution of the faithful by Antiochus IV Epiphanes (Daniel 7:25; 12:7).

Christ’s Church stands before the Lord of the earth (Revelation 11:4), as she will be raised as one body of Christ (i.e. 1 Corinthians 12:12-27), which is the eternal Temple (ναὸν (naos)), ναὸν (naos), measured by John (Revelation 11:1-2), as Zerubbabel and Joshua stood in the post-exilic Jerusalem to rebuild the destroyed city the Temple, as measured in Ezekiel’s vision (Ezekiel 40:1-48:35), to give witness.  And those who dare to harm the two witnesses, the Church, will be destroyed by the fire of God’s wrath (Revelation 11:5; cf. 2 Kings 1:10), as God’s holy fire destroys the wicked (i.e. Leviticus 10:1-2).

The two witnesses are given supernatural power (Revelation 11:6), as Elijah (1 Kings 17:1-7; James 5:17) and Moses (Ex 7:17-24) were given such power, to do works of God on His behalf. This suggests the Church is given the abilities like those given to Elijah and Moses to do supernatural works. 

Then, it is prophesized that the Church will suffer greatly as the antichrist will wage a war against her, killing the witnesses, as she finishes her testimonies (Revelation 11:17). This indicates that there will be a large number of the faithful will be martyred before the return of Christ the King at the eschaton (Revelation 6:1-10). 

There will be the corpses of the martyrs in the holy city, and they will be desecrated by the antichrist for not being buried, making the city as unholy and profane as Sodom and Egypt (Revelation  11:8), which God punished for being outrageously wicked (Genesis 19:1-29) and for oppressing God’s people (Exodus 7:14-11:10). Desecrated holy city was where the incarnated Christ was crucified to death, as it was how the Romans executed most disgracefully (John 18:28-19:42). This suggests that the witnesses to Christ, the Church, will be desecrated and mocked as Christ on the Cross was made into an object of contempt on the Cross, when the antichrist dominates the earth toward the end of the 42 month-period of the persecution of the Church (Revelation 11:8-10).

But this is not the end. 

The eschatologically prophetic vision is further unveiled to John:

But after the three and a half days, a breath of life from God entered them. When they stood on their feet, great fear fell on those who saw them. Then they heard a loud voice from heaven say to them, “Come up here.” So they went up to heaven in a cloud as their enemies looked on. At that moment there was a great earthquake, and a tenth of the city fell in ruins. Seven thousand people were killed during the earthquake; the rest were terrified and gave glory to the God of heaven (Revelation 11:11-13).

This vision reflects the content of the scroll unveiled with the sixth seal broken by Christ, shown to John:

When he broke open the fifth seal, I saw underneath the altar the souls of those who had been slaughtered because of the witness they bore to the word of God. They cried out in a loud voice, “How long will it be, holy and true master, before you sit in judgment and avenge our blood on the inhabitants of the earth?” Each of them was given a white robe, and they were told to be patient a little while longer until the number was filled of their fellow servants and brothers who were going to be killed as they had been (Revelation 6:9-11).

And this vision is reflected in this vision revealed to John:

All the angels stood around the throne and around the elders and the four living creatures. They prostrated themselves before the throne, worshiped God, and exclaimed: “Amen. Blessing and glory, wisdom and thanksgiving, honor, power, and might be to our God forever and ever. Amen.” Then one of the elders spoke up and said to me, “Who are these wearing white robes, and where did they come from?” I said to him, “My lord, you are the one who knows.” He said to me, “These are the ones who have survived the time of great distress;  they have washed their robes and made them white in the blood of the Lamb. “For this reason they stand before God’s throne and worship him day and night in his temple. The one who sits on the throne will shelter them. They will not hunger or thirst anymore, nor will the sun or any heat strike them. For the Lamb who is in the center of the throne will shepherd them and lead them to springs of life-giving water, and God will wipe away every tear from their eyes” (Revelation 7:11-17).

The martyred witnesses will be resurrected to life through a breath of life from God, after their corpses left unburied for three and half days (Revelation 11:11), evoking Ezekiel’s vision of the dry bones gaining life through God’s breath of life (Ezekiel 37:1-14), as dust from the earth became adam (אדם)(human being) through God’s breath of life (נִשְׁמַת חַיִּים (nishmat chayyim))(Genesis 2:7). And this will certainly frightened those who kill them (cf. Matthew 28:4). Then, the witnesses are called into heaven as the earth quake shakes turns one tenth of the desecrated city into ruin (Revelation 11:12-13; cf. Matthew 28:2-3).

This is how the martyred witnesses, the Church that fights on earth and suffer in purgatory, will be called into heaven as the triumphant Church, to be the bride of Christ (Revelation 21:9).

The two witnesses, symbolized with two olive trees and two lampstand, who are like Zerubbabel and Joshua, as well as, Elijah and Moses, are martyrs in the Church. Their martyrdom will take place when the antichrist will strike a war against the Church to desecrate her and mock her martyrs as she complete her apostolic and prophetic mission on earth. This war is to last for the period of the length symbolically indicated as 42 months. The martyrs corpses are left unburied for the period of what the symbolic number, 3.5 days, indicates, to be mocked. However, God will raise them as He pour His breath of life, the Holy Spirit, and call them up in heaven, making Christ’s Church victorious. 

In connection to the Gospel Reading (Luke 20:27-40), which describes that Christ’s teaching of resurrection is undisputable at all, an emphasis is made on resurrection of the faithful, especially on martyrs. And the risen bodies of saints in heaven will be the new Church in heaven as she becomes one with her groom, Christ the Lamb, the eternal new Temple in heaven, which John is called to measure. 

Commissinoning of John for Eschatological Prophesy - Friday of the Thirty-Third Week in Ordinary Time, Year II

 The First Reading of Thursday of the 33rd Week in Ordinary Time (Year II) (Revelation 5:1-5) is about Christ the Lamb of God receiving the scroll with the seven seals from the right hand of the Father. And the four living creatures and the twenty-four elders sing a doxological hymn. The scroll is apocalyptic, as its content is progressively revealed as Christ breaks the seven seals one after another. 

The revelation of the content of the scroll are as follows:

First Seal (Revelation 6:1-2): The question about the rider of the white horse, Christ or Anti-Christ. It is likely that the rider is anti-Christ, cleverly mimicking Christ.  Christ, indeed, will come, riding on a white horse (Revelation 19:11). It is probably that the first seal revelation warns us that anti-Christ with his power will come as if he were Christ. This certainly calls our increased alertness so that we will not be fooled.

Second Seal (Revelation 6:3-4): The rider of the red horse represents those who are at war, killing each other, perhaps, kings on earth. 

Third Seal (Revelation 6:5-6): The rider of the black horse holds a measurement scale, and this indicates economic hardship. 

Fourth Seal (Revelation 6:7-8): The rider of the green pale horse represents death, followed by hell. This indicates suffering and death will come with wars, making the scene hellish. 

Fifth Seal (Revelation 6:9-11): The souls under the altar are martyrs, those who are killed by the forces of anti-Christ because of their faith in Christ. As they are heroic victors in faith, they are given white robes (Revelation 6:11; 7:13-14).

Sixth Seal (Revelation 6:12-17): Series of cataclysmic events, as manifestation of Christ’s wrath, and an indication of the nearness of Christ’s return (i.e. Mark 13:24-27; cf. Jeremiah 10:2; Ezekiel 32:7-8; Joel 2:30-31; Joel 3:15).

Seventh Seal (Revelation 8:1) the silence in heaven before the appearance of the seven angels with trumpets (Revelation 8:2) for further unfolding of the tribulation. 

It is noted that there is an interlude (Revelation 7:1-17) between the Sixth Seal (6:12-17) and the Seventh Seal (Revelation 8:1).  This interlude gives a glimpse of God’s care for those who are bound to be in heaven. In this, we see the saints from all nations in heaven. 

What follows the revelation of the scroll upon Christ breaking the seven seals (Revelation 6:1-17; 8:1) is the seven trumpet are blown by the seven angels to alert the coming of God’s judgement (Revelation 7:2-9:21; 11:15-19). Through the first six trumpets, the coming of series of cataclysmic events are announced (Revelation 8:7-9:21). Then, the seventh trumpet is blown to announce the coming of the Kingdom:

The Kingdom of the world now belongs to our Lord and to his Anointed, and he will reign forever and ever (Revelation 11:15). 

This announcement is followed by a hymn of thanksgiving to God sung by the twenty-four elders (Revelation 11:16-18). Then, flashes of lightning, rumblings, and peals of thunder, an earthquake, and a violent hailstorm, will come, as the Temple is opened and the Ark of the Covenant can be seen (Revelation 11:19).

This is how the content of the scroll the seven seals that Christ received from the Father’s right hand is revealed and announced by the seven angels, blowing their trumpets. 

The First Reading of Friday of the 33rd Week (Revelation 10:8-11) is drawn .from the second interlude (Revelation 10:1-11:14) between the sixth trumpet (Revelation 9:13-21) and the seventh trumpet (Revelation 11:15-19).

After the sixth trumpet’s announcement of plague to wipe out infidels (Revelation 9:13-21), which marks the initiation of the second woe (i.e. Revelation 11:12), another mighty angel from heaven brought the small scroll and handed it to John (Revelation 10:1-11). 

This angel must be closely associated with Christ for he is wrapped in a cloud, with a halo around his head and his face is like the sun and his feet were like pillars of fire (Revelation 10:1). The fact that his right foot is on the sea and left foot is on the land indicates his authority over the earth, and the small scroll held by him is already opened (Revelation 10:2). His loud voice is like a lion’s roar and the seen thunders raise their voices as he raises his (Revelation 10:3), affirming that he is a powerful messenger from God. 

Being astonished, John tries to write it down but the voice from heaven says:

Seal up what the seven thunders have spoken, but do not write it down (Revelation 10:4)

Perhaps, it is because what the seven thunders have spoken is too frightening for humans to take. Then, this angel says: 

There shall be no more delay. At the time when you hear the seventh angel blow his trumpet, the mysterious plan of God shall be fulfilled, as he promised to his servants the prophets (Revelation 10:6-7).

This means that the coming of what the seventh angel announce by blowing the seventh trumpet (Revelation 11:15), the eventual coming of coming of the Kingdom is truly at hand without any delay, as the judgement is being carried out rather swiftly, for the Temple in heaven to open up and the new Ark of the Covenant (Revelation 12:1-2) is to be seen (Revelation 11:19).

In order for this eschatological plan of God to be carried out, the voice from heaven command John:

Go, take the scroll that lies open in the hand of the angel who is standing on the sea and on the land (Revelation 10:8).

Accordingly, John goes to the mighty angel who holds the small open scroll and receive it (Revelation 10:9a). And the angel says to John:

Take and swallow it. It will turn your stomach sour, but in your mouth it will taste as sweet as honey (Revelation 10:9).

First, ingesting a scroll signifies being commissioned to prophesize, as it was the case with Ezekiel (Ezekiel 3:3). And Jeremiah found devouring the words of God to fill his heart with joy and happiness amidst facing enormous adversity (Jeremiah 15:16). 

What s revealed to John now is the imminent coming of the great tribulation as God’s judgement, which is too traumatic to be even written. Therefore, for him to make sure that he is not overwhelmed by the magnitude of God’s wrath against the anti-Christ, who imposes himself to be Christ (i.e. Revelation 6:1-2), God commands him to eat the small scroll given to him from the angel. 

At first it tastes sweet in the mouth but them it turns sour in the stomach, because the Word of God is sweet to those who are faithful and bound to be taken by Christ into the Kingdom (i.e. Mark 13:27) but can be as sour as corrosively sour as sulfuric acid to those who are infidel to be destroyed in the unfolding judgement. 

Upon eating the small scroll, which is actually sweet in his mouth but sour in his stomach (Revelation 10:10), John is commissioned to prophesize in all nations on earth (Revelations 10:11), to make sure that everyone knows the coming of the judgement, followed by the Kingdom, with the opening of the Temple in heaven and the exposure of the Ark of the New Covenant. So, this is why John penned the Book of Revelation. 

For us, what John has prophesized, which is what Christ has unveiled, by breaking the seven seals of the scroll handed by the right hand of the Father, (Revelation 5:7) as written in the Book of Revelation, helps us prepare ourselves to endure the tribulation and meet our King, Lord Jesus Christ, the Lamb of God, as he returns (Revelation 19:1-21). 

The Gospel Reading (Luke 19:45-48) describes Jesus’ powerful condemnation of the Temple corrupted by religious leaders, being turned into a den of thieves (Luke 19:46). In response, those who robbed the sanctify of the Temple began thinking to find a way to kill him. 

This reflects what the scroll opened by Jesus, breaking the seven seals, reveals, namely, a war waged by the anti-Christ (fake-Christ) on the white horse (Revelation 6:1-2), leading to God’s severe judgement against him and his infidel associates, which is announced progressively by the first six trumpets (Revelation 8:6-12; 9:1-21), following the openings of the scroll with the seven seals by Christ (Revelation 6:1-17 ; 8:1–6). By eating the small scroll from the mighty angel from heaven, John is commissioned to prophesize what is unveiled upon the scroll being opened by Christ and what is announced by the first six trumpets (Revelation 10:8-11).

Christ the Lamb of God Takes the Scroll with Seven Seals to Unveil God's Eschatological Work - Thursday of the Thirty-Third Week in Ordinary Time, Year II

Letting the Holy Spirit carry him, Christ invited John, who represents us, to his glorious throne in heaven, attended by the 24 elders, who are considered to be redeemed saints, and the four living creatures, who represents the four evangelists: Mark, Matthew, Luke, and John (Revelation 4:1-11). It was the “open house” of Christ’s heavenly throne. In Revelation 4, the focus was the throne and its magnificence. This spiritual “open house” continues in Revelation 5 to focus on the scroll with the seven seals. The First Reading of Thursday of the 33rd Week in Ordinary Time, Year II, Revelation 5:1-10, is John’s testimony to the scroll with the seven seals held by Christ on his heavenly throne. 

The scroll contained the writing of God’s eschatological works to be revealed, as its seven seals are opened one by one. The seven seals (Revelation 5:1) means that the scroll is completely sealed. This suggests that only the qualified person can open the scroll to reveal its content by breaking the seven seals.  The qualified one to break the seven seals and open the scroll is the triumphant Christ, the lion of Judah, the slain Lamb of God (Revelation 5:5-6a). He is the victor because he conquered death (2 Timothy 1:10) through his Paschal Mystery – his passion, death, and resurrection, as the Lamb of God who takes the sin of the world (John 1:29; 1 Corinthians 5:7-8).

Now, Christ also reveals his seven horns and seven eyes (Revelation 5:6b). These symbolize his omnipotence and omniscience. In fact, his seven eyes are the seven spirits  (Revelation 1:4-5; 3:1) to watch over the Church, represented by the seven churches that he evaluated (Revelation 2:1-3:22). The seven eyes of Christ, the seven spirits, which are the Holy Spirit in fullness, are also the seven burning torches (Revelation 4:5), which reflects the seven gifts of the Holy Spirit (Isaiah 11:2-3). And these are directed to the world (Revelation 5:6b), as Christ watches over us from his throne in heaven. 

John testifies that Christ the Lamb, the lion of Judah, came and receive the scroll with seven seals from the right hand of the Father (Revelation 5:7). This evokes Jesus receiving the scroll of the prophet Isaiah not only to begin proclaiming the Good News but to reveal his identity as the anointed one, the Christ, as he began his public ministry in Nazareth  (Luke 4:16-19).  The fact that Christ the Son received the scroll from the right hand of the Father means that he is authorized to open the scroll and reveal its content with the Father’s authority, as right hand symbolizes authority. 

Though there was a lamentation over the fact that no creature can handle the scroll (Revelation 5:2-4), Christ, who is begotten of the Father (i.e. John 1:1, 14, 18), not created, is the only one qualified to break all the seven seals. Now, as Christ the Son receives the scroll with the authority, the four living creatures and the twenty-f our elders sing a new hymn (Revelation 5:8):

Worthy are you to receive the scroll

and to break open its seals,

for you were slain and with your blood you purchased for God

hose from every tribe and tongue, people and nation.

You made them a kingdom and priests for our God,

and they will reign on earth (Revelation 5:9-10).

Then, countless angels cry out (Revelation 5:11):

Worthy is the Lamb that was slain

to receive power and riches, wisdom and strength,

honor and glory and blessing (Revelation 5:12).

Furthermore, every creature in heaven and on earth and under the earth and in the sea, everything in the universe, cry out:

To the one who sits on the throne and to the Lamb

be blessing and honor, glory and might,

forever and ever (Revelation 5:13).

In response to this doxology, the four living creatures respond with “Amen” and the twenty-four elders fell down and worshiped Christ the King, who received the scroll with authority (Revelation 5:14).

So what is in the scroll? What kind of God’s work is written?

Basically, the content of the scroll, which Christ is to reveal by breaking one seal after another, is the tribulation and judgement necessary to consummate the establishment of the new heaven and earth. What is revealed upon breaking each seal are as follows.

First Seal (Revelation 6:1-2): The question about the rider of the white horse, Christ or Anti-Christ.

Second Seal (Revelation 6:3-4): The rider of the red horse represents those who are at war, killing each other, perhaps, kings on earth. 

Third Seal (Revelation 6:5-6): The rider of the black horse holds a measurement scale, and this indicates economic hardship. 

Fourth Seal (Revelation 6:7-8): The rider of the green pale horse represents death, followed by hell. This indicates suffering and death will come with wars, making the scene hellish. 

Fifth Seal (Revelation 6:9-11): The souls under the altar are martyrs, those who are killed by the forces of anti-Christ because of their faith in Christ. As they are heroic victors in faith, they are given white robes (Revelation 6:11; 7:13-14).

Sixth Seal (Revelation 6:12-17): Series of cataclysmic events, as manifestation of Christ’s wrath, and an indication of the nearness of Christ’s return (i.e. Mark 13:24-27; cf. Jeremiah 10:2; Ezekiel 32:7-8; Joel 2:30-31; Joel 3:15).

Seventh Seal (Revelation 8:1) the silence in heaven before the appearance of the seven angels with trumpets (Revelation 8:2) for further unfolding of the tribulation. 

Now, how does the Gospel Reading (Luke 19:41-44) can be related to the First Reading (Revelation 5:1-10)?

The Gospel Reading text is Jesus’ prediction of the destruction of Jerusalem by the Romans, which actually took place in 70 AD. It is in juxtaposition to the persecution, tribulation, and series of catastrophic events, described in the scroll.

As Christ’s return draws near, such event are to occur, and the faithful will suffer greatly, as no creation will remain intact. However, only those who keep faith and live in Christ and in the Holy Spirit will be redeemed as victors and ushered to his Kingdom.

Christ Invites John to Heavenly Open House for Us - Wednesday of the Thirty-Three Week in Ordinary Time, Year II

After speaking his evaluations of the seven churches (Revelation 2:1-3:22), Christ calls John through the opening of heaven, “Come up here and I will show you what must happen afterwards”, as trumpet sound calls for his attention (Revelation 4:1). The last time when a voice came from heaven, it was Father speaking to Peter, James, and John, as He descended in a brought cloud, saying, “This is my beloved Son, with whom I am well pleased; listen to him”, during the transfiguration (Matthew 17:5). Prior to this, it was when the incarnated Christ was baptized by John the Baptist, the Holy Spirit from heaven descended on him and the voice of the Father also came from there, saying, “This is my beloved Son, with whom I am well pleased”(Matthew 3:16-17).  But this time, a voice from heaven is of Christ the Son, who has ascended and seated at the right hand of the Father (Mark 16:19; 1 Peter 3:22).

The door to the heaven was made opened upon Christ’s death on the Cross, as reflected on the torn curtain of the holy of holies in the Temple (Matthew 27:50-51), for this curtain was to separate God’s sphere where the Ark of the Covenant was placed, from the human sphere (Leviticus 16:2). But, the fact that this curtain was torn open with the death of the incarnated Christ suggests the opening of heaven’s door, making the heaven accessible. 

Before we will enter the heaven through this open door, as saints, passing the final judgement, upon his return (i.e. Matthew 25:1-13, 14-30, 31-46; cf. Revelation 19:15-21; cf. Romans 2:1-29), Christ has spoken what is going to happen preceding to the return (i.e. Mark 13:9-31; cf. Revelation 6:1-17; 8:1-9:21; 11:15-19;16:1-21, 17:1-18:24; 19:1-5). For us to enter and inherit the heavenly Kingdom of Christ the King, we must endure them all (i.e. Revelation 7:14-17). Though we have not yet completed our exodus from this world to heaven, Christ nevertheless wants us to have a preview into the heaven where his throne is. This is why he invites John (Revelation 4:1) and takes him to his throne by the Holy Spirit (Revelation 4:2). In fact, when he commissioned John to write the Book of Revelation as the testimony to God’s eschatological work to replace the old creation with the new one, Christ also let the Holy Spirit to carry him to show heaven (Revelation 1:9-20). But this time, John is taken by the Holy Spirit to take a closer look into Christ the King’s heavenly throne (Revelation 4:1-11).

At first. John sees the throne occupied by Christ the King, whose countenance is marked with splendor of transcendent beauty, as reflected in jewels (Revelation 4:2-3). Then, he sees 24 elders, dressed in white, with gold crowns on their heads (Revelation 4:4). They are considered to be saintly representatives of the Church, which is summarily evaluated by Christ (Revelation 2:1-3:22). Because the Church is apostolic and led by the 12 Apostoles as its first bishops (elders, presbyters), before Paul was brought into the college of the Apostles (Galatians 1:11-24). Their white garments symbolize their purity and righteousness. Their golden crows indicate that they are victors, for having endured trials and tribulations in faith (2 Timothy 4:8; cf. Revelation 2:26; 3:5, 21).

John also sees flashes of lightning, rumblings, and peals of thunder, coming from Christ’s throne (Revelation 4:5a), witnessing God’s awesome power and glorious authority (Psalm 29:3). So, when Christ returns, he comes with lightening (Matthew 24:27//Luke 17:24), as it symbolizes the divine power of judgement (Zechariah 9:14). It also indicates God’s presence but the danger of His power to come too close (Exodus 20:18), while symbolizes God’s power to strike Satan (Luke 10:18).

In front of the throne, John sees seven burning torches, which are the seven spirits of God (Revelation 4:5b). And these are Christ’s seven eyes to watch the world from his heavenly throne (Revelation 5:6). Therefore, one with the seven spirit (Revelation 1:4-5; 3:1) is Christ. 

John finds something that resembled a sea of glass like crystal in front of the throne (Revelation 4:6a), and it symbolizes the water of purification to approach Christ the King. It also represents the cleansing water of high priest (Numbers 19:7), as he is, indeed the eternal High Priest (Hebrews 4:14-15; 7:23-25; 9:11-15). 

Then, John sees the four living creatures and the twenty-four elders worshiping and praising God as they glorify Him (Revelation 4:6b-11). The four living creatures represent the four evangelists: Mark who resembles a lion, Mathew who is like a calf, Luke who has a face like human’s, and John who looks like an eagle in flight (Revelation 4:7). This reminds that those who attend the King on his throne in heaven, the twenty-four elders, representing Saints of all nations, the twelve Apostles, and the four living creatures, the four evangelists: Mark, Matthew, Luke, and John, are joyfully praying unceasingly and giving thanks to God at all circumstances  (i.e. 1 Thessalonians 5:16-18) for us in the world, as they intercede for us. 

So, how does the Gospel Reading (Luke 19:11-28) make sense in connection to the First Reading (Revelation 4:1-11)?

As the Gospel Reading (Luke 19:11-28; cf. Matthew 25:14-30) is a parable of the judgement by Christ when he returns, it reminds us that we need to learn a lesson from how these servants are judged by their master, as our final judgement will go like this. The Gospel Reading warns us that the gifts bestowed on and entrusted to us by God cannot be wasted and held to ourselves as they are meant to be invested through our works of faith for the Kingdom. Through our love for one another, as commanded by him (John 13:34), we can exchange the gifts so that their values will increase greatly for the Kingdom. And only those who are fruitful in this work will pass the judgement upon Christ’s return and will be ushered into the Kingdom and invited to be with him in front of his throne in heaven, which Christ invited John to have a preview (Revelation 4:1-11).

Fire Up Our Faith with the Holy Spirit and the Divine Mercy to Embrace Christ When He Returns – Tuesday of the Thirty-Third Week in Ordinary Time, Year II

In Year II (even-numbered year), for the last 2 weeks of a liturgical year, the 33rd and the 34th week in Ordinary Time, the First Readings are drawn from the Book of Revelation, as follows:

Revelation 1:1-4; 2:1-5 (Monday of the 33rd Week); Revelation 3:1-6, 14-22(Tuesday of the 33rd Week); Revelation 4:1-11(Wednesday of the 33rd Week); Revelation 5:1-10 (Thursday of the 33rd Week); Revelation 10:8-11(Friday of the 33rd Week); Revelation 11:4-12 (Saturday of the 33rd Week);  Rev elation14:1-3, 4b-5 (Monday of the 34th Week); Revelation 14:14-19 (Tuesday of the 34th Week); Revelation 15:1-4 (Wednesday of the 34th Week); Rev elation18:1-2, 21-23; 19:1-3, 9a (Thursday of the 34th Week); Revelation 20:1-4, 11-21:2 (Friday of the 34th Week); Revelation 22:1-7 (Saturday of the 34th Week).

The First Reading of Monday of the 33rd Week in Ordinary Time, Year II, Revelation 1:1-4; 2:1-5, touches on Christ’s commendation and criticism of the church in Ephesus (Revelation 2:1-7).  In his assessment, the church in Ephesus receives good remarks in regard to its commitment to fight against heresies and endurance in keeping faith amidst persecution. However, Christ rebukes the Ephesian church for drifting away from its first love, its love in Christ. It is because it lost its commitment to honor Christ’s love, especially for sinners, as it became obsessed with doctrinal purity. In a way, the church in Ephesus became like the Pharisees, who took pride in their own piety but failed to care for and guide sinners toward repentance. Indeed, Christ has commanded to be merciful to sinners, rather than condemning them, as the Father is merciful (i.e. Luke 6:36). Guiding them for repentance and conversion is a work of spiritual mercy (i.e. Matthew 7:1-2). To love Christ means to be fully committed to his commandment to reach out to sinners with merciful love for repentance and conversion, as it is his commandment (i.e. John 14:15). Rather than condemning, reaching out to sinners through our spiritual work of mercy, as commanded by Christ, is one way to remain in his love (John 15:9-10).

The First Reading (Revelation 3:1-6, 14-22) of Tuesday of the 33rd Week addresses Jesus’ evaluations of the church in Sardinia (vv. 1-6) and the church in Laodicea (vv. 14-22). 

We focus on these two churches because these are the worst two churches out of the seven churches (Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea) evaluated by Christ (Revelation 2:1-3:22).

What is common in these two churches is apathy.

This reflects the fact that only 39% of the baptized Catholics attend Mass regularly in the US, according to the 2015 Pew Research Center survey. And not all those who attend Mass regularly are necessarily active in faith, as they simply attend Mass physically and routinely but spiritually dormant. Faith of such Catholics can bee deemed as lukewarm, though they attend Mass at least once a week physically. 

Christ, from his throne in heaven, watches his Church on earth with the seven spirits (Revelation 1:4; 3:1), for “The one who has the seven spirits of God and the seven stars”(Revelation 3:1) is he. I

n his greetings to the seven churches in Asia Minor (Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea), John makes it clear that the seven spirits are associated with Christ:

John, to the seven churches in Asia: grace to you and peace from him who is and who was and who is to come, and from the seven spirits before his throne, and from Jesus Christ, the faithful witness, the firstborn of the dead and ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, who has made us into a kingdom, priests for his God and Father, to him be glory and power forever and ever. Amen (Revelation 1:4-6).

“The seven spirits” means the Holy Spirit, who is another Parakletos (John 14:16) and bears witness about Christ (John 15:26).  In fact, the seven spirits represent the seven burning torches before God’s throne (Revelation 4:5) and the seven eyes of Christ the Lamb to see the earth from his throne in heaven (Revelation 5:6). This includes that the seven spirits, as Christ’s seven eyes, watch the seven churches in Asia Minor, representing all dioceses on earth in the Church. 

In assessing the church in Sardinia, Christ regards it as dead though the world may see it as alive with its works and it may enjoy its reputation (Revelation 3:1).

Because of its reputation of being alive, indicating the pridefulness and overconfidence of the Sardinian Christians, the church in Sardinia has become dead in faith. Therefore, their dead faith makes them unaware of their trouble with God but remains. Then, this implies that the church in Sardis was characterized with Dunning-Kruger effect, being blind to its spiritual problem due to pride and excessive confidence.  

The church in Sardinia has fallen to dead faith because it has no struggle with heresies and persecution, unlike the church in Ephesus. Because of this, the Sardinian church may look reputably alive. But it is only on a physical level. 

Christ wants to revive this church to salvage. So, out of his love for the church in Sardinia, he says:

Be watchful and strengthen what is left, which is going to die, for I have not found your works complete in the sight of my God. Remember then how you accepted and heard; keep it, and repent. If you are not watchful, I will come like a thief, and you will never know at what hour I will come upon you (Revelation 3:2-3).

Dead faith does not produce good work. These warning words of Christ suggest that the Sardinian church has fallen to dead faith because they forgot their baptismal promise to faithfully observe his commandment and work on faith. This has resulted in lethargic and apathetic attitudes toward their work of faith. So Christ sends them his “wake up call” to revive their faith and make their work of faith acceptable to God. This way, the Sardinian church would not have to regret and lament when Christ returns for the judgement, even he comes by surprise, like a thief.

Though Christ’s evaluation of the church in Sardinia is harsh, he acknowledges that not all in this church have fallen lethargic and apathetic in regard to their faith, as a small number of them are in good standing with God. So he says:

You have a few people in Sardis who have not soiled their garments; they will walk with me dressed in white, because they are worthy. The victor will thus be dressed in white, and I will never erase his name from the book of life but will acknowledge his name in the presence of my Father and of his angels (Revelation 3:4-5).

These few people in the Sardinian church are bound to the Kingdom of God, as saints for they are not stained with sins (Revelation 3:4; cf. 7:13-14) and their names are found in the book of life (Revelations 3:5 cf. 20:12, 15; Philippians 4:3).

As in the case with all seven churches (Revelation 2:7, 11, 17, 29; 3:6, 13, 22), in concluding his message to the church in Sardinia, Christ says:

Whoever has ears ought to hear what the Spirit says to the churches (Revelation 3:6).

It is to urge his churches, including one in Sardinia, to heed his words of warning, as he also calls for attention to his words on critical issues (i.e. Matthew 11:15; Mark 4:9, 23).

Now, in regard to the church in Laodicea (Revelation 3:14-22), Christ has nothing to commend about, unlike the other six churches. This means that the Laodicean church was already in unsalvageable trouble due to the incurable state of lukewarm faith. This makes the Laodicean church worth than the dead church in Sardinia (Revelation 3:2), as it had a savable aspect (Revelation 3:4-5).

So Christ’s evaluation on the Laodicean church is quite harsh:

I know your works; I know that you are neither cold nor hot. I wish you were either cold or hot. So, because you are lukewarm, neither hot nor cold, I will spit you out of my mouth. For you say, “I am rich and affluent and have no need of anything,” and yet do not realize that you are wretched, pitiable, poor, blind, and naked. (Revelation 3:15-17). 

Apparently, Christ is disgusted with the state of this church for Christians in the Laodicean church has worse Dunning-Krugger effect than Christians in the Sardinian Church, for their boastful pride to make them blind to the reality of their serious delinquency. And Christ attribute this problem to the Laodicean Christian’s lukewarm faith. 

But Christ still cares about this seriously troubled church. So he urges Laodicean Christians:

I advise you to buy from me gold refined by fire so that you may be rich, and white garments to put on so that your shameful nakedness may not be exposed, and buy ointment to smear on your eyes so that you may see. Those whom I love, I reprove and chastise. Be earnest, therefore, and repent (Revelation 3:18-19).

The above words make it clear that Christ is not condemning the church in Laodicea though rebuking with strong words. If he did not care about them, he would not send the words above.  Because Christ still loves and cares about this church, he wants them to refine them by fire to humbly recognize the reality of their serious trouble, to purify themselves, and to overcome lukewarm faith. 

And if they heed these words of Christ and repent and refine themselves with fire and overcome lukewarm faith, then, he wants them to be in union with him on his throne in heaven, where he is with the Father. So he says:

Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will enter his house and dine with him, and he with me. I will give the victor the right to sit with me on my throne, as I myself first won the victory and sit with my Father on his throne (Revelation 3:20-21).

If the church in Laodicea hear Christ’s words to them (Revelation 3:14-20) to their heart and repent and convert, overcoming their lukewarm faith, then, they will be able to hear him knocking, meaning that they will be able to recognize his return, even though it is unannounced, and embrace him.  Only if they heed (Revelation 3:22).

In his message to Christians in Laodicea, Christ says that he will enter the houses of those who hear him at his coming and dine with them (Revelation 3:20), having purified their faith with holy fire, which is the Holy Spirit (i.e. Titus 2:14). 

In connection to the Gospel Reading (Luke 19:1-10), which is the story about Zacchaeus’ conversion and happily embracing Christ, it is hoped that the Laodicean church, which may represent our Church today, will welcome Christ in and dine with him, when he comes. But, to recognize his coming, we must overcome our lukewarm faith. For this, we do need him – the Divine Mercy. 

St. Maria Faustina Kowalska wrote this revelation of Christ:

Today bring to Me souls who have become lukewarm, and immerse them in the abyss of My mercy. These souls wound My Heart most painfully. My soul suffered the most dreadful loathing in the Garden of Olives because of lukewarm souls. They were the reason I cried out: "Father, take this cup away from Me, if it be Your will." For them, the last hope of salvation is to flee to My mercy.

Most Compassionate Jesus, You are Compassion Itself. I bring lukewarm souls into the abode of Your Most Compassionate Heart. In this fire of Your pure love let these tepid souls, who, like corpses, filled You with such deep loathing, be once again set aflame. O Most Compassionate Jesus, exercise the omnipotence of Your mercy and draw them into the very ardor of Your love; and bestow upon them the gift of holy love, for nothing is beyond Your power.

Fire and ice cannot be joined;

Either the fire dies, or the ice melts.

But by Your mercy, O God,

You can make up for all that is lacking.

Eternal Father, turn Your merciful gaze upon lukewarm souls, who are nonetheless enfolded in the Most Compassionate Heart of Jesus. Father of Mercy, I beg You by the bitter Passion of Your Son and by His three-hour agony on the Cross: Let them, too, glorify the abyss of Your mercy.... (Diary, 1228-1229).

Do We See What Christ Reveals Beyond His Paschal Mystery? - Monday of hte Thirty-Third Week in Ordinary Time, Year II

The weekday Mass First Readings for the last 2 weeks (33rd week and 34th week) of a liturgical year II (even number year) are taken from the Book of Revelation (Apocalypse). These readings are:

Revelation 1:1-4; 2:1-5 (Monday of the 33rd Week); Revelation 3:1-6, 14-22(Tuesday of the 33rd Week); Revelation 4:1-11(Wednesday of the 33rd Week); Revelation 5:1-10 (Thursday of the 33rd Week); Revelation 10:8-11(Friday of the 33rd Week); Revelation 11:4-12 (Saturday of the 33rd Week);  Rev elation14:1-3, 4b-5 (Monday of the 34th Week); Revelation 14:14-19 (Tuesday of the 34th Week); Revelation 15:1-4 (Wednesday of the 34th Week); Rev elation18:1-2, 21-23; 19:1-3, 9a (Thursday of the 34th Week); Revelation 20:1-4, 11-21:2 (Friday of the 34th Week); Revelation 22:1-7 (Saturday of the 34th Week).

These series of readings give us series of apocalyptic visions leading to the triumphant return of Christ the King (Revelation 19:5-21), permanent destruction of Satan (Revelation 20:7-9) and establishment of the New Heaven and Earth (Revelation 21:1-22:5). It is because we can deepen our understanding of Jesus’ words on the end of age and his return, as he spoke to the disciples on the Mount Olives (Mark 13:3-37), from which the Gospel Reading of the 33rd Sunday in Ordinary Time, Cycle B, Mark 13:24-32, is drawn.

The First Reading of Monday of the 33rd Week, Year II (Revelation 1:1-4; 2:1-5) contains the prologue (1:1-3), the first sentence (v.4) from John’s greetings (1:4-7), and the first 5 verses of Christ’s message to the church of Ephesus (2:1-7).

In the prologue (Revelation 1:1-3), John, Zebedee’s son, James’ brother, identifies that the Book of Revelation is about what Christ unveiled to him. And it is he who faithfully recorded as Christ revealed what is to come at the end of age. It is noteworthy that there is a sense of immediacy as to Christ’s eschatological revelation, as expressed in these sentences:

The revelation of Jesus Christ, which God gave to him, to show his servants what must happen soon (Revelation 1:1)

Blessed is the one who reads aloud and blessed are those who listen to this prophetic message and heed what is written in it, for the appointed time is near (Revelation 1:3).

The sense of immediacy is also addressed in the final chapter of the Book of Revelation (22:6-7, 10, 20). 

And he said to me, “These words are trustworthy and true, and the Lord, the God of prophetic spirits, sent his angel to show his servants what must happen soon.” “Behold, I am coming soon.” Blessed is the one who keeps the prophetic message of this book (Revelation 22:6-7).

Do not seal up the prophetic words of this book, for the appointed time is near (Revelation 22:10).

The one who gives this testimony says, “Yes, I am coming soon.” Amen! Come, Lord Jesus! (Revelation 22:20).

These verses send a clear message that what Christ unveils about the end of age, as recorded by John in the Book of Revelation, is at hand. Therefore, the end may come at any time, as revealed by Christ and as witnessed and recorded by John in this book. In fact, the Book of Revelation begins with an expression of immediacy and reiterates it at its conclusion to urge us to be prepared for Christ the King’s return. However, nobody, except for the Father, knows when the series of the eschatological events will take place (Mark 13:32). Therefore, we need to remain vigilant to be ready for the end to come at any time (Mark 13:33-37). 

Along with an emphasis on immediacy of the return of Christ the King to bring the eternal judgement and to bring the new heaven and earth is an insistence of beatitude. At the beginning (Revelation 1:3) and the conclusion (Revelation 22:7) of the Book of Revelation, it is stated that those who heed the words of the eschatological prophecy in the book are blessed. 

Following the prologue (Revelation 1:1-3), John writes his greetings to the seven churches in Asia Minor (Revelation 1:4-8), for Christ sends his messages to these churches; the church in Ephesus (2:1-7), the church in Smyrna (2:8-11), the church in Pergamum (2:12-17), the church in Thyatira (2:18-29), the church in Sardis (3:1-6), the church in Philadelphia (3:7-13), the church in Laodicea (3:14-22).

In his greetings to these seven churches, John mentions the seven spirits before Christ’s throne (Revelation 1:4). This suggests that the Holy Spirit oversees these seen churches as the number seven symbolizes being perfect and complete, reflecting the seven times that God has said “good” during His creation (Genesis 1:4, 10, 12, 18, 21, 25, 31). Therefore, Christ wants all of these seven churches to be good and complete to fit as the new creation, as his return follows the replacement of the old creation (i.e. Mark 13:31), as the destruction of the Temple was symbolically prophesized by him (Mark 13:2; cf. John 2:19). That is why he evaluates these churches and sends out his messages. 

Along with the seven spirits before Christ’s heavenly throne (Revelation 1:4) are the seven stars in his right hand and the seven gold lampstands, through which he walks (Revelation 2:1). These symbolize the perfectness of the light, which he is (i.e. John 8:12). So, Christ evaluates the church in Ephesus in his light and comments on the church’s strength and weakness (Revelation 2:2-7). 

For Christ, the seven churches, including the church in Ephesus, is a reflection of the seven lampstands in his realm (i.e. Matthew 5:14-16). But when the church falls, the lamp goes dim. And Christ wants her to repent so that her lampstand’s original brightness is recovered. Otherwise, he warns to take away the light (Revelation 2:4-5). The church shines as one of the seven lampstands, among which he walks, as she remains in his love (i.e. John 15:9-10).

The Gospel Reading (Luke 18:35-43) is about Jesus healing a blind man, whose faith kept him alert to recognize Jesus’ passing in his area and persistently calling his attention, despite others trying to silence him. 

So how does this Gospel Reading make sense in connection to the First Reading (Revelation 1:1-4, 2:1-5)?

It is about seeing what is revealed by Christ. 

The First Reading describes the beginning of what Christ progressively unveil. And it is not only eschatological but soteriological and Christological beyond his Paschal Mystery, which is described in the Gospels, especially in his passion, death, and resurrection. What is ultimately revealed Christological in the Book of Revelation is that Christ is the Lamb, as in the Paschal Mystery, but also the victorious King of all kings and the judge. As we continue to read the rest of the First Readings toward the end of this liturgical year, we will see the whole Christological truth in the eschatological and soteriological context. We cannot be blind. We cannot be drowsy. We must be vigilant to recognize his return and see what he reveals. 

As we go through the last 2 weeks of this lituturgical year, we ask ourselves: Do we see what Christ reveals beyond the Paschal Mystery?

So stay tuned for the rest of the apocalyptic naratives!

Jesus Speaks of His Escatological Return - Thierty-Third Sunday in Ordinary Time, Cycle B

In Mark 13, we see how Jesus spoke of the end of the age on the Mount Olives, opposite the Temple area (Mark 13:3), upon foretelling the destruction of the Temple to his disciples as he was walking out of the Temple area to Mount Olive (Mark 13:1-2). It is important to note that the location of the scene is on the Mount Olive, because it is where Christ is coming to Jerusalem from, as prophesized in these words:

A day is coming for the Lord when the spoils taken from you will be divided in your midst. And I will gather all the nations against Jerusalem for battle: The city will be taken, houses will be plundered, women raped; half the city will go into exile, but the rest of the people will not be removed from the city. Then the Lord will go forth and fight against those nations, fighting as on a day of battle. On that day God’s feet will stand on the Mount of Olives, which is opposite Jerusalem to the east. The Mount of Olives will be split in two from east to west by a very deep valley, and half of the mountain will move to the north and half of it to the south. You will flee by the valley between the mountains, for the valley between the mountains will reach to Azal. Thus you will flee as you fled because of the earthquake in the days of Uzziah king of Judah. Then the Lord, my God, will come, and all his holy ones with him (Zechariah 14:1-5).

As his passion, death, and resurrection were drawing nearer in Jerusalem, Jesus spoke about the end of the age, upon foretelling the destruction of the Temple, as cataclysmic events would precede his second coming (Mark 13:3-37).

First, Jesus spoke of catastrophic events, in juxtaposition to the destruction of the Temple by the Romans, likening this to a labor pain (Mark 13:3-8).  Then, he spoke that persecution would come (Mark 13:9-13), followed by the great tribulation (Mark 13:14-23). These events are reflected the eschatological revelation by Christ to John, seven seals (Revelation 6:1-17; 8:1-5), seven trumpets (Revelation 8:6–9:21; 11:15-19), and seven bowls (Revelation 16:1-21). 

The Gospel Reading of the 33rd Sunday in Ordinary Time, Cycle B, Mark 13:24-32, is drawn from this context. 

So Jesus said to the disciples on the Mount Olive:

But in those days after that tribulation the sun will be darkened, and the moon will not give its light, and the stars will be falling from the sky, and the powers in the heavens will be shaken. And then they will see “the Son of Man coming in the with great power and glory”, and then he will send out the angels and gather his elect from the four winds, from the end of the earth to the end of the sky (Mark 13:24-27).

Through these words, Jesus indicates that there would be cosmic signs, such as darkened sun and falling stars, as the power of the heavens will be shaken, following the period of tribulation. These cosmic signs are apocalyptic because they are paralleled to the eschatological cosmic signs in the Book of Revelation, following the great tribulation (Revelation 6:1-17; 8:1-9:21; 11:15-19;16:1-21).

When the third angel blew his trumpet, a large star burning like a torch fell from the sky. It fell on a third of the rivers and on the springs of water. The star was called “Wormwood,” and a third of all the water turned to wormwood. Many people died from this water, because it was made bitter. When the fourth angel blew his trumpet, a third of the sun, a third of the moon, and a third of the stars were struck, so that a third of them became dark. The day lost its light for a third of the time, as did the night (Revelation 18:10-12).

With these cosmic signs, Christ will return with the great power and glory (Mark 13:26). And this was foreseen in Daniel vision during his exile in Babylonia. Daniel testified:

As the visions during the night continued, I saw coming with the clouds of heaven one like a son of man. When he reached the Ancient of Days and was presented before him, he received dominion, splendor, and kingship; nations, peoples and tongues will serve him. His dominion is an everlasting dominion that shall not pass away, his kingship, one that shall not be destroyed (Daniel 7:13-14).

The fact that Christ is coming in the power and glory (Mark 13:26), which he received from the Father, means that he is the Messianic King – Christ the King, whose kingly dominion is eternal (Daniel 7:14; cf. 2 Samuel 7:13-16; cf. Luke 1:32-33). 

In the above prophetic words of Jesus, his return, with saints from heaven to assemble his elect, namely, those who are deemed worthy to be in his Kingdom during the tribulation (Hebrews 12:22–23; Jude 1:14-15; cf.  Revelation 7:13-14) is (Hebrews 12:22–23; Jude 1:14-15) is as their names are written in the Book of Life (Daniel 12:1; Revelation 3:5; 20:12).

Upon foretelling his return amidst apocalyptic cosmic sign (Mark 13:24-27), Jesus gives some helpful thoughts for the readiness to meet him on his return, first by a metaphorical lesson from a fig tree’s change, recognizing the coming of summer by ways of observing tenderness of the branches and sprouting leaves, in juxtaposition to the cosmic signs associated with his coming (Mark 13:28-29). But he also tells the disciples that it is not they who are to witness the cosmic signs and his return (Mark 13:30). 

Then, Jesus says:

Heaven and earth will pass away, but my words will not pass away (Mark 13:31).

Through these words, Jesus reminds the disciples of the impermanent nature of the Creation but the permanence of the Word, which he is (John 1:1), though he is incarnated in the human flesh (John 1:14; Luke 1:35; cf. Psalm 119:89; Isaiah 40:8; 1 Peter 1:25). Namely, this reflects the truth of the immutability of God (i.e. Malachi 3:6), which St. Thomas Aquinas also addresses (Summa Theologiae, Prima Pars, Q. 9).

In concluding his remarks on his eschatological events, including his return, following persecution and tribulation, to gather his elect saints, Jesus emphasized the importance of vigilance to stay ready for his return (Mark 13:32-37). It is necessary to remain vigilant because nobody, but the Father, knows time of Christ’s return (Mark 13:32).

The First Reading (Daniel 12:1-3) reminds that the coming of Christ at the end of the age to judge for gathering his elect (i.e. Mark 13:27). Nobody, whether alive or dead, can escape from this eschatological judgement in association of Christ’s return. And those who pass the judgement and become Christ’s elect are wise because of their faithfulness. This is echoed in Jesus’ parable of the ten maidens (Matthew 25:1-13).

Christ’s eschatological return is associated with the eternal nature of his words, in contrast to the impermanence of the Creation (Mark 13:31). All the cataclysmic events and apocalyptic cosmic signs leading to his return reflect this. The eternal nature of the words of Christ also means his eternal being (Revelation 1:8; 22:13; cf. Isaiah 44:6; cf. 1 Timothy 1:17; Colossians 1:15).  In association with his eternal being, the Second Reading (Hebrews 10:11-14, 18) reminds us that his sacrifice as the eternal High Priest (Hebrews 7:17), has the permanent effect, unlike other Levite high priests, whose sacrifices had to be repeated. Because of his priestly sacrifice for atonement with its permanent effect, we can prepare ourselves for Christ’s return to be gathered as his elect at the end of the age, with blessed hope (Titus 2:13). 

Being judged as Christ’s elect to enter the Kingdom (Mark 13:27), we can joyfully sing to God, “You are my inheritance, O Lord!”(Psalm 16:1), as in the refrain of the responsorial Psalm (16:5, 8, 9-10, 11).  Yes, we have become God’s adopted children through Christ (Galatians 4:3-7). So we have received the privilege to sing, “You are my inheritance, O Lord!” Now we must stay vigilant with the blessed hope for Christ’s return to keep this privilege, with wisdom through faith. 

The Kingdom of God is among US – Wednesday of the Thirty-Second Week in Ordinary Time

Being the forerunner of Christ (i.e. Malachi 3:1), John the Baptist was preparing people for the coming of Christ in public to establish his Kingdom. Citing Isaiah (40:3), he regarded himself as the voice calling in the wilderness to prepare the straight path of Christ (Matthew 1:3). In doing so, he preached in the Judean wilderness:

“Repent, for the Kingdom of heaven is at hand!”(Matthew 3:2).

The Kingdom of heavens was at hand, then. And so was the public appearance of the incarnated Christ who is Jesus. 

As he began his public ministry in Galilee, Jesus proclaimed:

Repent, for the Kingdom of heaven is at hand (Matthew 4:17).

This means that the Kingdom was forthcoming and had become attainable with Christ’s presence. 

In the Gospel Reading of Thursday of the 32nd Week in Ordinary Time (Luke 17:20-25), Jesus is speaking of the coming of the Kingdom in response to the Pharisees’ question as to when would be the coming of the Kingdom. 

Jesus said to the Pharisees:

The coming of the kingdom of God cannot be observed, and no one will announce, “Look, here it is,” or, “There it is.” For behold, the kingdom of God is among you (Luke 17:20-21).

Why is the coming of the Kingdom is unobservable? 

To the inquisition by Pilate as to who he is, if he is a king, as so he was alleged to be tried by the Roman authorities, Jesus said:

My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here (John 18:36).

This clearly indicates that the Kingdom is not physical but rather transcendent. Therefore, it is not necessarily visible. 

In asking Jesus when the Kingdom would come (Luke 17:20), the Pharisees seemed to have thought that the it would be a very powerful geopolitical Davidic kingdom, in reference to these words of God to David through Nathan:

I will assign a place for my people Israel and I will plant them in it to dwell there; they will never again be disturbed, nor shall the wicked ever again oppress them, as they did at the beginning, and from the day when I appointed judges over my people Israel. I will give you rest from all your enemies. Moreover, the Lord also declares to you that the Lord will make a house for you: when your days have been completed and you rest with your ancestors, I will raise up your offspring after you, sprung from your loins, and I will establish his kingdom. He it is who shall build a house for my name, and I will establish his royal throne forever. I will be a father to him, and he shall be a son to me. If he does wrong, I will reprove him with a human rod and with human punishments; but I will not withdraw my favor from him as I withdrew it from Saul who was before you. Your house and your kingdom are firm forever before me; your throne shall be firmly established forever (2 Samuel 7:10-16).

In addition, the Pharisees could be thinking of these words of Daniel when he interpreted Nebuchadnezzar’s dream:

In the lifetime of those kings the God of heaven will set up a kingdom that shall never be destroyed or delivered up to another people; rather, it shall break in pieces all these kingdoms and put an end to them, and it shall stand forever (Daniel 2:44).

“Those kings” are kings of four powerful empires symbolically appeared in Nebuchadnezzar’s dream (Daniel 2:36-43). But these powerful kings on earth would be placed under the dominion of the Kingdom that God would set up. Thus, the Pharisees were likely to have thought that the Kingdom preached by Jesus could be the one to deliver Israel from the dominion of Rome. 

However, the Kingdom that Jesus had proclaimed does not match what the Pharisees had in their minds as its coming is not perceivable to our eyes and not announced.  

Then Jesus said to the disciples:

The days will come when you will long to see one of the days of the Son of Man, but you will not see it. There will be those who will say to you, “Look, there he is,” or :Look, here he is.” Do not go off, do not run in pursuit. For just as lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. But first he must suffer greatly and be rejected by this generation (Luke 17:22-25).

With these words, Jesus cautioned the disciples not to be fooled by Satan in regard to the timing of the coming of the Kingdom and its King, as there would be some people making false claims about the coming of the Kingdom and the King to divert people from their preparation for the coming of the King and the Kingdom. At the same time, Jesus made it clear that he would be rejected by his people and go through passion into death in order for him to let his Kingdom come at the end of time in his coming.  And when it takes place, it be as prevailing as lightening’s flash lights up all over the sky.

At the same time, the Kingdom has already come as the King has come, as Christ has been incarnated and born in Bethlehem (i.e. Malachi 5:2; Luke 2:7). But it was not noticed, except for the shepherd who stayed up vigilantly to protect sheep (Luke 2:8-20).  

The Kingdom has been present with the presence of Christ, who is the Logos (Word) incarnated to dwell among us (John 1:1, 14). This is why Jesus said to the Pharisees that the coming of the Kingdom is not visible but the Kingdom is among us (Luke 17:20-21). In fact, Jesus, the incarnated Christ, is the embodiment of the Kingdom. That is why John the Baptist proclaimed that the Kingdom was at hand, when the coming of Jesus in public to begin his ministry was at hand (Matthew 3:2). And he began dwelling among people (i.e. John 1:14). So the Kingdom of God is among us (Luke 17:21).

However, in order for the consummation of the establishment of the Kingdom to take place, Christ the King had to be rejected and suffer into death (Luke 17:25; cf. Psalm 118:22-23; Luke 23:18-49; cf. Mark 12:1-2). 

After his death, the King was raised and ascended into heaven (Luke 24:1-53). But the Kingdom remains among us (Luke 17:21) for Christ the King is with us until the end of time (Matthew 28:20) through the Word and the Eucharist and the Holy Spirit (i.e. John 14:18, 28), making bread and wine into the very bodily presence of the King and his Kingdom, 

Let us remain in the King,(i.e. Jonn 15:4-9) who has been among us (John 1:1, 14) and with us always (Matthew 28:20), so that the Kingdom remains among us (Luke 17:21). This way, we will not be deceived by Satan who sets us false prophets to make fake announcement of the coming of the King and his Kingdom. 

A Lesson from the Ten Lepers (Luke 17:11-19) – Wednesday of the Thirty-Second Week in Ordinary Time

The Gospel Reading of Wednesday of the 32nd Week in Ordinary Time, Year II, Luke 17:11-19, is the story of Jesus healing ten lepers on his way to Jerusalem. He was heading to the holy city to die to pay our debt of sin and to be raised from the dead so that he is vindicated (i.e. Acts 5:30-31) and we are justified (i.e. Rom. 4:24–25).

As Jesus came into their sight, ten lepers, while keeping distance, raised their voice, saying, “Jesus, Master! Have pity on us!” (Luke 17:13). Because lepers were considered as “untouchable”, they were prohibited to come in close contact with others (Leviticus 13:45-46). Then, Jesus said to them, “Go show yourselves to the priests”, and they were healed as they were going to show themselves to the priests (Luke 17:14).

Realizing that he was healed, one of the ten, a Samaritan, returned to Jesus, glorified God, prostrated at Jesus’ feet, and thanked him, while other nine kept going to show themselves to the priests (Luke 17:15-16) to be declared “clean”(Leviticus 13:13). In response, Jesus said, “Ten were cleansed, were they not? Where are the other nine? Has none but this foreigner returned to give thanks to God?” and “Stand up and go; your faith has saved you”(Luke 17:17-19).

What is a lesson from this story?

Yes, faith is a factor for healing. But those whose faith was less than that of the Samaritan man were also healed from leprosy. So what did Jesus mean by saying “your faith has saved you” only to this grateful Samaritan man? 

The original Greek text of “saved” in this phrase of Jesu is, “σέσωκέν (sesoken). This can mean “healed”, “restored to the wholeness”, and “saved”. 

When he said, “your faith has saved you” to this Samaritan man, Jesus was referring to the salvation of the Samaritan’s soul. This implies that only the Samaritan man, who exulted God and thanked Jesus for healing him from leprosy, received salvation of the soul, while other nine only received physical healing of the cleansing of leprosy. 

In a way, we are these ten lepers. Most of us tend to take God’s grace, His providence, for granted. Only a few of us praise God and thank God. Many do not even pray. When they pray, it is about asking God a favor for them. 

How may of us really thank God for the Word and the Eucharist at Mass? Yes, pews of churches may be filled. It sure is better than an empty pew. But they are in pews to receive the Word and the Eucharist at Mass, thinking that they would be “saved” by attending Mass. At the conclusion of Mass, they sure say, “Thanks be to God”. But it is only out of their lips but not from their hearts. 

If we were more like the Samaritan man, who praised God and thanked Jesus, then, it should not be that only less than 30% of Catholic attend Mass at least every Sunday and that only nearly 30 % of Catholic see the Eucharist as the real body and blood of Christ. These numbers should be way much higher. 

Regardless of levels of faith, we may be healed physically and psychologically by Jesus. But for our souls to be saved (healed), we must have faith like that of the Samaritan. Remember, for us to enjoy eternal life, our souls must be saved. 

Pastoral Leaders are Unprofitable Servants of God and His People -Tuesday of the Thirty-Second Week in Ordinary Time (Year II)

On the 32nd Week in Ordinary Time (Year II), in Monday’s First Reading (Titus 1:1-9), Paul gave his pastoral advice to Titus, who was installed as bishop of Crete by him, as to ordaining priests (vv.5-6) and necessary character to serve as bishop (vv.7-9). Then, the Gospel Reading (Luke 17:1-6) addresses that pastoral leaders, as overseen by bishop, must confront and judiciously resolve scandals, to ensure that it will not spread throughout his diocese, like an infectious disease. It also encourages pastoral leadership to bring those who cause scandals to penance and reconciliation. 

The readings of Tuesday of Tuesday of the 32nd Week (Titus 2:1-8, 11-14 and Luke 17:7-10) continue to address pastoral leadership. 

The First Reading (Titus 2:1-8, 11-14) gives pastoral advice for teaching. What is indispensable for teaching is to instruct and guide people with sound doctrine (Titus 2:1; cf. 1:9). This means that bishop must be well-versed with the Church’s doctrine, which is based on Christ’s teaching, as passed by the Apostles, including Paul. Because he is also God’s steward (Titus 1:7), bishop must defend it at all costs, refuting heresies (Titus 1:9). Therefore, bishop teach the old and the young, men and women of all of all walks of life with sound doctrine, so that the elderly can teach and guide the young so that they grow well-disciplined, especially with self-control. 

The discipline cultivation is essential because the teaching should aimed to make sure people pastored by bishop’s pastoral leadership can endure with blessed hope in preparing themselves for the return of Christ. Thus, Paul wrote to Titus, bishop of Crete:

For the grace of God has appeared, saving alle and training us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age, as we await the blessed hope, the appearance of the glory of the great God and of our savior Jesus Christ, who gave himself for us to deliver us from all lawlessness and to cleanse for himself a people as his own, eager to do what is good. Say these things. Exhort and correct with all authority. Let no one look down on you (Titus 2:11-15).

In fact, all the pastoral ministries in the Church are geared to save the souls of the faithful. Therefore, bishop’s pastoral leadership is aimed for salvation of soul, as it is the supreme law of the Church (Salus animarum lex maxima Ecclesiae)(Canon 1752). And Peter, the first Pope wrote:

Although you have not seen him you love him; even though you do not see him now yet believe in him, you rejoice with an indescribable and glorious joy, as you attain the goal of your faith, the salvation of your souls (1 Peter 1:8-9).

Bishop pastors his diocese as God’s steward (Titus 1:7). It means that bishop manages his diocese with sound doctrine (Titus 1:9; 2:1). But bishop’s managerial pastoral leadership also means the practice of humble servantship, as reminded by the Gospel Reading (Luke 17:7-10). Being a leader and steward (manager), there is no space for arrogance and selfish interest at all. So, Jesus said the future Apostles while they were still the disciples, learning to be sent as the Apostles:

Who among you would say to your servant who has just come in from plowing or tending sheep in the field, “Come here immediately and take your place at table”? Would he not rather say to him, “Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished”? Is he grateful to that servant because he did what was commanded? So should it be with you. When you have done all you have been commanded, say, “We are unprofitable servants; we have done what we were obliged to do” (Luke 17:7-10).

Because they were to become the first pastoral leaders of his Church, after his ascension and Pentecost, Jesus wanted to make sure that they would understand to serve God and His people with self-denying humility, not to bask in praises, in their pastoral leadership. And the essence of the pastoral leadership is symbolically summarized as “unprofitable servants”, which means “unworthy servants”. 

From Pope to local bishops, as well as priests and deacons, are all these pastoral leaders truly humble servants of God and His people, being “unprofitable servants”? It is our responsibility to make sure they really are to protect the Church from scandals. 

Pastoral leaders, from Pope down to deacons, as well as lay ecclesial leaders, serve God and His people as “unprofitable servants”, but with sound doctrine and discipline for salvation of souls. 

Sound Pastoral Leadership Competencies and Response to Scandal in the Church - Monday of the Thirty-Second Week in Ordinary Time (Year II)

The Church must always heed the readings of Monday of the 32nd Week in Ordinary Time (Year II) as the First Reading (Titus 1:1-9) addresses the quality of the Church leadership and the Gospel Reading (Luke 17:1-6) warns danger of corruption, especially caused by the Church leadership. The expectation is that leaders of the Church are to demonstrate their pastoral leadership competence. This includes exercising competencies to confront, address, and judiciously resolve problems in their diocesan jurisdictions. 

For this, Paul addresses necessary qualification for Church leadership to Titus, whom he installs as bishop of Creta through these words:

For this reason I left you in Crete so that you might set right what remains to be done and appoint presbyters in every town, as I directed you, on condition that a man be blameless, married only once, with believing children who are not accused of licentiousness or rebellious. For a bishop as God’s steward must be blameless, not arrogant, not irritable, not a drunkard, not aggressive, not greedy for sordid gain, but hospitable, a lover of goodness, temperate, just, holy, and self-controlled, holding fast to the true message as taught so that he will be able both to exhort with sound doctrine and to refute opponents (Titus 1:5-9).

Paul puts Titus in charge of appointing πρεσβυτέρους (presbyterous) in Crete to set up church there. Presbyters are often translated in English as “elders” and it is the leadership under bishop (ἐπίσκοπος/episkopos) and above deacons (διάκονος/diakonos). Namely, presbyters are priests. Therefore, as bishop, Titus is in charge of ordaining priests in establishing a diocese in Creta. 

The guideline for priesthood is that it is a man who is blameless, chaste, and his family is obedient to the Church authorities and free from a scandal. 

Paul also describes necessary character for a bishop (episkopos) , whom he describes as a steward of God. This higher pastoral leader is a man who is blameless, humble, even-tempered, sober, gentle, altruistic, hospitable, found of goodness, just, moderate, composed, and steadfast to the truth passed from Christ through the Apostles. This qualifies him to encourage the faithful to remain in Christ with sound doctrine of the Church and refute enemies of the Church. In other words, bishop’s pastoral leadership is greater than that of priests, as he is the primary defender of all the faithful whom he pastors against those who oppose the Church. The opponents of the Church are those who bring scandals in the Church,  including those who cause the faithful to sin and confuse them with heresies. Not to mention, those who abuse and prey on God’s children are great opponents to be refuted by bishop’s pastoral leadership. 

In the Gospel Reading (Luke 17:1-6), Jesus offers pastoral advice in regard to dealing with scandals in the Church (vv.1-4) and increasing faith (vv. 5-6).

Jesus knows that we are not perfect and therefore we sin. However, he sharply criticizes those who cause others to sin (Luke 17:1-2), enticing and tempting them to fall, as Satan did to Eve, and as Eve did to Adam (Genesis 3:1-6). According to Jesus, those who cause scandals in the Church are subject to due judgement. However, it is not us to impose judgement but God. Our task is to confront scandals and work on corrections. We are to encourage and guide those who caused troubles in the Church to repent but not to judge (Luke 17:3-4). For this, we must increase our faith (Luke 17:5-6). And Church leaders make sure that scandals are confronted and refuted accordingly as there is no tolerance to it. And their pastoral leadership guides the faithful to increase their faith so that they can resist temptations and enticement of Satan and those who try to cause scandals. 

In nut shell, the pastoral leaders, bishops (episkoposes), priests (presbyterouses), and deacons (diakonoses), must faithfully exercise their respective pastoral competencies to foster the growth of faith in their dioceses, to protect dioceses against scandals, and to confront and resolve problems in their diocesan jurisdictions.  For their competence, their personal qualities must be as described by Paul (Titus 1:5-9).

What It Means to Love God, the Exemplary Cases of Two Widows Whose Offerings Are Altruistic – Thirty-Second Sunday in Ordinary Time, Cycle B

Through the First Reading (Deuteronomy 6:2-6) and the Gospel Reading (Mark 12:28-34) of the 31st Sunday, we have been reminded to love God with all our hearts, all our minds, all our souls, and all our strength (Deuteronomy 6:5), as He is the Lord alone (Deuteronomy 6:4), and Jesus regards this as the most important commandment of all the 613 commandments in the Torah (Mark 12:29-30). In fact, in the Gospel Reading of the 31st Sunday, Jesus brought up the commandment to love our neighbors as ourselves (Leviticus 19:18) as the second important commandment (Mark 12:31). By loving our neighbors as ourselves (Leviticus 19:18), the supreme commandment to love God with all our hearts, all our minds, all our souls, and all our strength (Deuteronomy 6:5) can be fulfilled. As God loved us first, we demonstrate our love to God also by loving His beloved children, our neighbors and ourselves (i.e. 1 John 4:7-11). 

The readings of Monday (Philippians 2:1-4; Luke 14:12-14) describe how we love our neighbors. It is with humility that we put others before ourselves, as we seek nothing for ourselves when we love (Philippians 2:3-4; cf. 1 Corinthains 13:5). It is also to make sure the poor and those who are in special needs due to disabilities are included (Luke 14:12-13). 

Both the First Reading (1 Kings17:10-16) and the Gospel Reading (Mark 12:38-44) of the 32nd Sunday describes what it means to love God with all our hearts, all our minds, all our souls, and all our strength (Deuteronomy 6:5) for He alone is the Lord (Deuteronomy 6:4).  Both of these readings feature a poor widow, who offers all she has left, for God. 

The widow in the First Reading (1 Kings17:10-16) offered up the very last batch of flour and oil to feed Elijah as commanded by God, though she was a Gentile living in Zarephath of Sidon. The flour and oil she had were for the very last sustenance for her and her son. After she and her son used them up, they would have nothing to eat any more. But rather than saving these for her and her son, the widow in Zarephath gave all of them to feed Elijah as commanded by God and asked by him. She did not withhold anything for her and her son. She did not resist when asked by Elijah, either. She simply offered them for Elijah, as it was commanded by God. 

In the Gospel Reading (Mark 12:38-44), Jesus calls the disciples’ attention to a poor widow, who drained her purse in making her offering in the Temple, while others offer out of their surplus. Though the actual amount this widow offered was only two small coins, Jesus tells her offering counts more than all other offerings, for she poured out all she had left. 

It is noteworthy that Jesus spoke of the widow’s offering of her livelihood not only in contrast to offerings of others but also to hypocritic vices of the scribes. He said:

Beware of the scribes, who like to go around in long robes and accept greetings in the marketplaces, seats of honor in synagogues, and places of honor at banquets. They devour the houses of widows and, as a pretext, recite lengthy prayers. They will receive a very severe condemnation (Mark 12:38-40).

Not only they were narcissistic but also they were greedy as they devoured the houses of widows. Their greed prompted them to handle widow’s properties unjustly. Rather than taking care of them, as commended in the Law (Exodus 22:22), the scribes preyed upon them to make personal gains. 

In contrast, the widow held nothing for herself as she offered up her entire livelihood for God in the Temple (Mark 12:41-44).

The Second Reading of the 32nd Sunday (Hebrews 9:24-28) tells how God has loved us to save us (i.e. 1 John 4:9-10). He sent His beloved Son and let him offer himself as the redemptive sacrifice for us once for all. He let the Son empMarkty himself (Philippians 2:7). In response to this self-sacrificial love of God for us, we are commanded to love with all our hearts, all our minds, all our souls, and all our strength (Deuteronomy 6:5). As love does not prompt us to withhold anything for ourselves (Philippians 2:3-4; cf. 1 Corinthians 13:4), we love God by offering up all we have, as exemplified by the widow in the First Reading (1 Kings17:10-16) and by the widow in the Gospel Reading (Mark 12:38-44). 

As we love God and our neighbors, we do not count its cost on us, as love must be altruistic. It is actually to reflect the way God has loved us through Christ the Son, fulfilling the Father’s will, offered himself up, on the Cross. When God offered His only begotten Son, He did not withhold anything for Him, as the Son was completely given for us. So, as we love God, in return, we must be ready to offer our total selves for Him. 

How willing are we to give all we have for God and His will, which includes to love our neighbors as ourselves? How can we fight our tendency to count the costs in loving? 

In order for us to demonstrate our love of God altuistically, as exemplified by the widows in the First and Gospel Readings, we must trust God and His providence completely. This way, we have nothing to worry even though we offer everythig we have and the only thing left for ourselves. Otherwise, we would worry how we would live, And such worries would make us reluctant to offer our love to God. 

It is helpful to pray, as St. Ignatius of Loyola has, in loving God and our neighbors, fighting our self-serving interests:

Lord Jesus, teach us to serve you as you deserve; to give, and not to count the cost, to fight, and not to heed the wounds, to toil, and not to seek for rest, to labor, and not to ask for reward, except that of knowing that we are doing your will.

Take Lord, and receive all my liberty, my memory, my understanding, and my entire will, all that I have and possess. You have given all to me. To you, O lord, I return it. All is yours, dispose of it wholly according to your will. Give me your love and your grace, for this is sufficient for me.  Amen. 

Remember, God does not simply receive what we offer. In return, He gives us back more than what we offer Him, as He did to the poor widow in Zarephath of Sidon (1 Kings 17:15-24). It is certain that God responded to the widow’s selfless offering in the Temple likewise.