5th SUNDAY OF LENT (B)

Unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat;
but if it dies, it produces much fruit.

Jn 12:20-33

Here we have the paradox of death giving birth to life. But it is true.

The death of Jesus gives birth to life, that is, his death leads to his resurrection. And for us, his death brings new life as children of God and the promise of eternal life in heaven. This new life and this promise of heaven become ours in Baptism. And when Baptism is performed by immersion, the symbolic passage from death to life becomes more obvious. Immersion symbolizes death and burial. Rising out of the water symbolizes new life as God’s children with the promise of eternal life in heaven.

The passage from death to life is not a one-time event. This is because we continue to sin after baptism. Hence, there is a need to continually put to death our sinful selves so that we may regain the new life we have received in Baptism. This process is called continued conversion.

There are two things we can do that can help us in this conversion process. The first is through the sacraments of confession and communion. These sacraments are means by which God comes to our aid. In confession God forgives us our sins and at the same time strengthens us against sin. In communion Jesus also makes us strong against temptation and sin. In fact, St. John Bosco has called communion the Bread that makes us strong.

The second thing that we can do is through the practice of self-discipline. We have a saying: “Nasa Diyos ang awa. Nasa tao ang gawa.” The equivalent English saying is: “God helps those who help themselves.” If we want to become strong enough to say “No” to temptation, then we must have the corresponding will power. Self-discipline develops will power. If muscle power is developed through exercise, then will power is developed through the exercise of self-discipline.

Rising when the alarm clock goes off in the morning is an exercise of self-discipline. Coming on time and not being late is an exercise of self-discipline. Cutting down or even giving up on cigarettes is an exercise of self-discipline.

Dying in order to give birth to life is not just the law of the spiritual life. It is also the law of our earthly life. If we want to enjoy better things, then we must have the courage to give up certain things.

You had to give up the security of being in the Philippines in order to enjoy a better life for yourselves and your children.

You have to give up the freedom of being single in order to experience the joy of the marriage and family life.

You have to give up the fear of what people will say in order to teach your relatives to become independent and in order to provide for your future when you can no longer work. I am not saying that you should not help your relatives. But if it happens that they think it is your duty to die working here so that they will not have to work anymore or so that they will have an easy life in the Philippines, then you have the give up the image of being a “good kuya” or a “good ate”.

Are you unhappy? Do you feel empty? Are you not satisfied with your life? Do you feel something is missing? Perhaps you need to ask yourself: “What do I need to give up in order to be happy, in order to feel fulfilled, in order to feel contented? What needs to die so that I may have life.”

GOSPEL EXPLANATION

Some Greeks who had come to worship at the Passover Feast came to Philip, who was from Bethsaida in Galilee, and asked him, "Sir, we would like to see Jesus." Philip went and told Andrew; then Andrew and Philip went and told Jesus.

These Greeks were not necessarily from Greece. They were more likely Greek-speaking persons who either converted to Judaism or who were sympa-thetic to Judaism without actually taking up Jewish practices.

The Passover Feast recalls the liberation of the Israelites from the slavery of Egypt. It is one of the three great feasts of Israel. The other two are the Feast of Pentecost which recalls the giving of the Law on Mt. Sinai and the Feast of Booths (or Tabernacles which recalls the protection God gave the Israelites during the Exodus).

Philip is a Greek name which means lover of horses. Andrew is also a Greek name and means either man or warrior. Did the Greeks go to Philip because he could speak Greek?

Bethsaida means “house of the hunt”. It is the birthplace of Peter, Andrew and Philip. Its exact location has not been identified.

To see Jesus meant to be talk to Jesus.

Jesus answered them, "The hour has come for the Son of Man to be glorified.

Here the word “hour” does not mean “chronos” but “chairos” . Chairos is God’s time, that is, the time when God intervenes in our history. In this particular passage God’s intervention is saving man through the glorification of Jesus.

In John’s gospel glorification means “passion, death, resurrection and ascension”. Ascension is not only Jesus going up to heaven but includes sitting at the right hand of the Father. The title “Lord” indicates this sitting at the right hand of the Father.

Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life.

Hate is an Aramaic expression meaning “to love less”. This is the meaning of the sentence of Jesus in Lk 14:26 ("If any one comes to me without hating his father 7 and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple.)

"I am troubled now. Yet what should I say? 'Father, save me from this hour'? But it was for this purpose that I came to this hour.

Jesus is truly human being. He experiences the same feelings that we have.

This calls to mind the agony at the Garden of Gethsemane (Mk 14:32-36).

Then a voice came from heaven, "I have glorified it and will glorify it again."

The voice of the Father was heard at the Baptism of Jesus (Lk3: 21-22) and at the Transfiguration (Mt 17:5).

Now is the time of judgment on this world; now the ruler of this world will be driven out.

John uses the word “world” in two ways.

First, the world refers to God’s creation. “He was in the world, and the world came to be through him….” Jn 1: 10a).

Second, the world refers to people as object of God’s love (Jn 3:16) or as those who refuse his love as “…but the world did not know him” (Jn 1:10b).

4th SUNDAY OF LENT (B)

Just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life.

Jn 3:14-21

The book of Numbers contain the story about Moses lifting up the serpent in the desert (Numbers 21:1-9):

But with their patience worn out by the journey, the people complained against God and Moses, "Why have you brought us up from Egypt to die in this desert, where there is no food or water? We are disgusted with this wretched food!"

In punishment the LORD sent among the people saraph serpents, which bit the people so that many of them died.

Then the people came to Moses and said, "We have sinned in complaining against the LORD and you. Pray the LORD to take the serpents from us." So Moses prayed for the people, and the LORD said to Moses, "Make a saraph and mount it on a pole, and if anyone who has been bitten looks at it, he will recover."

Moses accordingly made a bronze serpent and mounted it on a pole, and whenever anyone who had been bitten by a serpent looked at the bronze serpent, he recovered.

Notice that John’s gospel changes the verb “mounted” (Moses accordingly made a bronze serpent and mounted it on a pole.) to “lifted”. This is because in his gospel, the verb “lifted” refers to the glorification of Jesus through his suffering, death and resurrection.

John wants to bring home the message that Jesus through his glorification brings salvation (eternal life) just as the bronze serpent of the Old Testament brought salvation (recovery) to the Israelites who were bitten by the poisonous snakes.

Moses mounted the bronze serpent on a pole so that it could easily be seen. When an Israelite is bitten by a seraph serpent, he would have no trouble finding the bronze serpent and thus, would escape death.

In the same way, John wants us to keep our gaze fixed on Jesus.

KEEPING OUR EYES ON JESUS

How do we keep Jesus in sight? In other words, how do keep ourselves from forgetting the presence of Jesus in our lives?

We can place the crucifix on the lintel of the door of our homes or above our beds or at the family altar.

We can place the statue of the Sacred Heart on the family altar.

If we have a car, we can place a rosary of the rear-view mirror or a statue of the Sto. Nino or the Sacred Heart or the Divine Mercy on the dashboard.

We can use holy pictures of Jesus (stampitas) as bookmarkers.

Bigger pictures of Jesus may be placed at strategic places in the house.

There is a saying, “Out of sight, out of mind”. By having these pictures, statues and crucifixes, we keep Jesus in sight and therefore, in mind.

There are other ways of keeping Jesus in sight.

Some go for daily Mass. Others go for a quick visit to the Church. There are those who prefer to stay longer with Jesus at the Adoration chapel.

If your devotion is to the Divine Mercy, the 3 o’clock habit gives you an opportunity to stop for a moment and focus on Jesus.

If it is does not bother people too much, setting your watch to chime every hour on the hour can be your signal to stop for a couple of seconds in order to think of Jesus.

There are times in our lives when we need to keep on looking at Jesus.

Do you remember the incident about Peter attempting to walk on the water? It is found on Matthew 14:28-30—

Peter said to him in reply, "Lord, if it is you, command me to come to you on the water." He said, "Come." Peter got out of the boat and began to walk on the water toward Jesus. But when he saw how (strong) the wind was he became frightened; and, beginning to sink, he cried out, "Lord, save me!"

Someone observed that as long as Peter fixed his gaze on Jesus, everything was all right. But when he shifted his gaze from Jesus to the waves, that were when fear took hold of him and thus, sank.

When we are in a fix, when we are faced with a difficult situation, we need to keep on looking at Jesus. We need to keep on praying.

During World War II, a group of sailors whose ship was sunk by kamikaze planes managed to survive long enough to be rescued. What kept their spirits up was prayer. The kept of praying the Our Father and the psalm, “The Lord is my Shepherd, there is nothing I shall want.” Prayer made them feel that they were not alone. God was with them. It also kept their faith alive. They kept on believing that God will not abandon them in the Pacific Ocean.

This is not an isolated incident.

Ingrid Betancourt was a French-Colombian politician who was kidnapped and kept hostage for 6 years by FARC, a Marxist rebel group. She and eleven other hostages were finally freed by government forces.

What kept her hopes high? The Rosary.

In the darkest night, prayer makes me remember that I am not alone, that God is with me and that he will never abandon me.

EXPLANATION OF THE GOSPEL

Jesus said to Nicodemus.

Nicodemus was a Pharisee and a member of the Sanhedrin, who, according to the Gospel of John, was favourable to Jesus. He appears three times in the Gospel: the first is when he visits Jesus one night to listen to his teachings (John 3:1-21); the second is when he states the law concerning the arrest of Jesus during the Feast of Tabernacles (John 7:45-51); and the last follows the Crucifixion, when he assists Joseph of Arimathea in preparing the corpse of Jesus for burial (John 19:39-42).

For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.

“That he gave his only Son” may have a reference to Isaac who was Abra-ham’s only son. Abraham was willing to give up his son in sacrifice on Mt. Moriah in obedience to God’s command (Gn 22:1-13).

God gave his son to us as a gift in the Incarnation and as an expiatory sacri-fice in the Crucifixion.

For God did not send his Son into the world to condemn the world, but that the world might be saved through him.

We find this universal salvific will of God in 1Tim 2:3-4: “This is good and pleasing to God our savior, who wills everyone to be saved and to come to knowledge of the truth.”

John Calvin, a Protestant reformer, who based himself in Geneva, taught the doctrine of predestination. He said that God predestines some to heaven and most people to hell without considering their behaviour.

Predestination brought St. Francis de Sales to a crisis in his youth. He somehow felt that he was among those predestined to hell. His crisis was resolved when he prayed: “If I am going to be separated from you for all eternity, at least here on earth let me love you.”

On his deathbed, St. Dominic Savio was bothered by the thought that he might not go to heaven. “Can I be certain that I will be saved?” St. John Bosco replied, “Yes, through the mercy of God, which will never be lacking to you, you are certain to be saved.”

In the final analysis, our salvation rests on the mercy of God who wants all his children to go to heaven.

Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God. And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil.

In the Greek, the word has two meanings: condemnation and judgment.

The coming of Jesus makes judgment inevitable. You either accept or reject Jesus and his message. If you refuse to accept Jesus and his message (turn away from the light), you earn condemnation.

But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.

There may be a fine line between showing off and witnessing. On the one hand, Jesus condemns those who announce to the world the charity that they do in order to gain applause (Mt 6:2). But on the other hand, Jesus also taught: “Nor do they light a lamp and then put it under a bushel basket; it is set on a lampstand, where it gives light to all in the house. Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father” (Mt 5:15-16).

St. John Bosco got hold of a booklet that spoke of his work for poor and abandoned youth. After some thinking, he ordered that it be re-printed and distributed. When he was whether it was an appropriate thing to do (because it might appear self-glorification on the part of St. John Bosco), he replied that if people were to come and help them take care of poor and abandoned youth, these people must get to know the work they do. And that particular booklet would serve that purpose.

But ultimately the difference between showing off and witnessing may be found in one’s intention. But then only you and God will know what is exactly going on in your heart.

3rd SUNDAY OF LENT (B)

Stop making my Father's house a marketplace.

Jn 2:13-25

EXPLANATION OF THE GOSPEL

Since the Passover of the Jews was near, Jesus went up to Jerusalem.

St. John’s gospel indicates the presence of Jesus in Jerusalem for the Passover three times. This is the first Passover.

While Matthew and Mark place the cleansing of the Temple at the end of Je-sus’ ministry (Matthew on the day Jesus entered Jerusalem and Mark the day after it), John puts it at the beginning.

At the time when John’s gospel was written, the Christians already saw themselves as a group distinct from Judaism. Hence, the statement “Passover of the Jews”.

He found in the temple area those who sold oxen, sheep, and doves, as well as the money changers seated there.

The animals were for the sacrifice at the Temple. The money in use were Roman coins that had images. As such they can not be used as offerings at the Temple. This explains the presence of money changers. These exchange Roman coins for Temple coins that had no image in them.

His disciples recalled the words of Scripture, “Zeal for your house will consume me.”

This is taken from Psalm 69:10. There it reads, “Zeal for your house consumes me.” The verb “consumes” was changed to a future tense “will consume” in order to apply it to Jesus. It is an announcement of the coming Passion of Jesus.

This Psalm is a messianic Psalm. Its application to Jesus indicates Jesus as the Messiah.
Although not quoted, the action of Jesus is a fulfilment of Mal 3:1-4. “…And suddenly there will come to the temple the LORD whom you seek…. and he will purify the sons of Levi….” This prophecy is also messianic in character.

At this the Jews answered and said to him, "What sign can you show us for doing this?"

The Jews (that is, the Jewish religious leaders) demand that Jesus perform a miracle in order to prove that he has the authority to do what he did.

The cleansing of the Temple was a decisive event in Mark’s gospel. Because of Jesus’ action, the religious leaders decided to find ways to put him to death (Mk 11:18).

Jesus answered and said to them, "Destroy this temple and in three days I will raise it up." The Jews said, "This temple has been under construction for forty-six years, and you will raise it up in three days?" But he was speaking about the temple of his body.

It is typical in John’s gospel for the words of Jesus to be misunderstood. We find this when Jesus spoke to Nicodemus and to the Woman at the Well.

Nicodemus thought Jesus was referring to a physical re-birth whereas Jesus was talking about being born from on high through baptism. The woman thought Jesus was referring to running water when in fact, Jesus was referring to the Holy Spirit.

The Resurrection of Jesus will be the sign that he has the authority to act this way with regards to the Temple.

While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing.

In the bible, name refers to the person himself. Therefore, those who witnessed the miracles of Jesus began to believe in him.

But Jesus would not trust himself to them because he knew them all….

Jesus knew how fickle human beings can be. Their faith in him was not strong enough. In fact, their cries of “Hosanna to the son of David” at his glorious entry into Jerusalem at the end of his ministry (Palm Sunday) would readily turn to “crucify him!” a few days afterwards (Good Friday).

2nd Sunday of Lent (B)

Jesus took Peter, James, and John and led them up a high mountain apart by themselves. And he was transfigured before them.

Mk 9:2-10

EXPLANATION OF THE GOSPEL

The other two accounts of the Transfiguration event may be found in Mt 17:1-9 and Lk 9:28-36.

Only Luke states that Jesus went up the mountain to pray.

Matthew and Mark says that the Transfiguration took place 6 days after the first prediction of the Passion and the instruction to the disciples about the doctrine of the cross. Luke, on the other hand, says that it took place 8 days later.

The Transfiguration event serves to counterbalance the talk of Jesus about the Passion. In fact, at the end of the episode, Jesus speaks about rising from the dead.

Jesus took Peter, James, and John and led them up a high mountain apart by themselves.

The mountain has been identified as either Mt. Hermon or Mt. Tabor.

If the encounter with Satan is in the wilderness, the encounter with God is on the mountain. Moses encountered God on Mt. Sinai (Ex 24:12-18). Elijah met God on Mt. Horeb (1Kgs 19:8-18).

And he was transfigured before them, and his clothes became dazzling white, such as no fuller on earth could bleach them.

Bright light and white garments indicate the presence of the heavenly (angel) and the divine (God).

Then Elijah appeared to them along with Moses, and they were conversing with Jesus.

Elijah represents the Prophets while Moses represents the Law. The Jews referred to the Bible as “the Law and the Prophets”. Their presence suggests that Jesus fulfils the OT promises.

Then Peter said to Jesus in reply, "Rabbi, it is good that we are here! Let us make three tents.

Some commentators understand this to mean the desire of Peter to remain there on the mountain and continue enjoying this extraordinary experience.

Others, however, see in this an allusion to the Feast of Tents or Tabernacles. According to them it was widely believed that the Messiah would come during the Feast of Tabernacles. If this is so, then Jesus is being identified as the Messiah.

Then a cloud came, casting a shadow over them; from the cloud came a voice, "This is my beloved Son. Listen to him."

The cloud was a sign of God’s presence. In the Exodus, the cloud covered the Tent of Meeting when God was there (Ex 33:9).

The voice was that of the Father. At his baptism at the Jordan, the Father also acknowledged Jesus as his beloved Son. Jesus is, therefore, divine.

As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead.

After the Resurrection the disciples would understand the meaning of the Transfiguration and could, therefore, talk about it correctly.

Jesus had spoken to his disciples about his impending death. His transfiguration was a preview of the Resurrection. By giving them a glimpse of the glory of the Resurrection, Jesus wanted to tell his disciples that while it was true that he was going to be put to death, it was also true that death was not going to be the end. He will rise again. And this they will only understand after Jesus had risen.

YOUR FACE IS THE WINDOW TO YOUR HEART

Many years ago a benefit show was in progress in the gym of Don Bosco Mandaluyong. Kris Aquino who was then a high school student was on stage for a song number. She invited one of the Bosconians to come up on stage and began interviewing him. Without any warning, she gave him a kiss on the cheek. I could have sworn his face glowed.

Why? What happened? Kris was the crush of teenagers then. That kiss warmed the heart of this teenager as only a crush can. Joy welled up from within. You can see it from his face.

The face indeed is the window to one’s heart.

But if a glowing face reveals the joy that is bubbling in one’s heart, what would a face without life and energy say about a person?

We would say: “You don’t look well. Are you sick?” This person might have some physical problem within.

Or we might ask: “You look sad. Is something bothering you? Do you have a problem? ” In this case, this person might have an emotional problem.

St. John Bosco used to say that sometimes you can trace an emotional prob-lem such as sadness to sin.

A mother who lost his patience with his son blurted out: “Bobo ka kasi [you’re stupid, that’s why.]” The hurt that the son feels can be traced to the sin against charity by the mother.

A couple (Peter and Esther) were good friends of Paul and Lydia (another couple). When Esther was hospitalized due to cancer, they were expecting Paul and Lydia to come and visit, even though the latter had moved to the province. But they never came. Imagine the hurt that Peter and Esther must have felt. That, of course, ended their friendship. Again the hurt can be traced to the sin against charity by Paul and Lydia.

Sometimes people hurt us either consciously or unconsciously. We keep that hurt within and nurture it through the years by keeping on replaying the event that caused us pain. And every time we replay that event, we also feel angry. And when that anger takes hold of us, we think of striking back at those who hurt us. The loss of inner peace because of the hurt and the anger can be traced to our sin against charity.

How can we restore inner peace? How can we be happy again?

They say that a journey of a thousand miles begins with the first step. In our particular case, we may need to take three steps.

First, St. John Bosco recommends confession. He believes that God’s forgiveness restores peace and happiness in a person’s heart. Confession seems to lift a heavy burden form our hearts. And experience confirms this.

Second, we need to reconcile with those we have hurt. To say “I’m sorry” is difficult because we have our pride. To say “I’m sorry” is also risky because the other person may not accept our apology. But the reward of peace and happiness that comes from an apology given and accepted is worth the attempt.

And third, we need to learn to forgive ourselves. If God has forgiven us, why should we not forgive ourselves? Think about it. The purpose of guilt is to make us repent and reconcile. In other words, to set things right. Once we have repented and reconciled, guilt becomes useless baggage. Throw it away and live in peace.