30TH SUNDAY IN ORDINARY TIME (C)

For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.

Lk 18:9-14

The parable is not a simile, nor a comparison, but an example which presents a behavior to be imitated or to be avoided. Cf. 12:16-21; 14: 28-32; 16: 1-8; 18:9-14.

v. 9 - He then addressed this parable to those who were convinced of their own righteousness and despised everyone else.

Jesus criticizes those who are secure in their justice (5:32; 15:7) and who want to show it off (16:15; 10:29). The parable is an appeal to humility (v. 14).

v. 12 - I fast twice a week, and I pay tithes on my whole income.

The Pharisee truly fulfills the practices of piety of his sect (5:33; 11:42) and he finds in them the security of his justice; but he expects nothing from God.

v. 13 - But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, 'O God, be merciful to me a sinner.

What the publican says is true: he is a sinner. But this sincere confession opens him to God and to his grace.

v. 14 - I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.

That justice which the Pharisee pretends to have acquired through his works, is a gift which only God can give (Phil 3:9).

This sentence (for everyone who exalts himself….) which we also find in 14:11 was probably put here by Luke in order to show that this parable is an invitation to humility.

29th SUNDAY IN ORDINARY TIME (C)

Then he told them a parable about the necessity for them to pray always without becoming weary.

Lk 18:1-8

vv. 2-5 – This parable was originally with Lk 11:5-8 to form a doublet. Their purpose was to invite us to persevering prayer. Other doublets can be found in: 5:36-38; 13: 1-5. 18-21; 14:28-32; 15:4-10.

v. 1 - Then he told them a parable about the necessity for them to pray always without becoming weary.

Pray always and pray without growing weary are Pauline expressions.

Pray always: 2 Thess 1:11; Phil 1:4; Rom 1:10; Col 1:13; and Philemon 4.

Pay without growing weary: 2 Thess 3:13; 2Cor 4:1.16; Gal 6:9; and Eph 3:13.

This prayer is centered on the eschatological return of Jesus. Lk 18:6-8 and Lk 17:20-27 (preceding discourse).

v. 2 - "There was a judge in a certain town who neither feared God nor respected any human being.”

This was not a judge under the Jewish Law. Ordinary disputes were brought before an elder. In matters of Jewish Law demanding arbitration, there were three judges. One judge is chosen by the plaintiff, the second by the defendant and the third, was independently chosen.

Therefore, the judge here was appointed either by Herod or the Romans. They were called Dayyaneh Gezeroth, judges of prohibition. However, they were popularly called Dayyaneh Gezeloth, robber judges because they demanded and received bribes.

v. 4-5 - For a long time the judge was unwilling, but eventually he thought, 'While it is true that I neither fear God nor respect any human being, because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.'"

In the parables of Luke, characters often express their inner thoughts by means of a monologue: Lk 12:17; 15:17-19; 16:3; 18:4; and 20:13.

It seems that instead of “lest she finally come and strike me” the translation should be: “lest she pester me to death”. This is because it is the widow’s insistence that finally brought her justice.

v. 6 - The Lord said, "Pay attention to what the dishonest judge says.

Luke uses this title “Lord” 20 times in the narrative section. This count excludes the vocation use of “Lord”. Matthew (21:3) and Mk (11:3) use the title only once.

By using the title “Lord”, Luke wants to emphasize the mysterious majesty of Jesus.

v. 7 - Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them?

Luke does not hesitate to compare God to the dishonest judge. But in this case, comparison does not mean similar but different.

Also , he uses an “a fortiori” line of reasoning, that is, if dishonest judge acts this way, how much more will God act on your behalf.

This verse seems to be a reassurance in the face of seeming inaction of God regarding the evil in the world or the delay of the Parousia (Second Coming of Jesus). Cf. 2Pt 3:9 and Rev 6:9-11.

v. 8b - But when the Son of Man comes, will he find faith on earth?"

The coming of the Son of Man is a judgment that will happen in the indeterminate future. And therefore, will your faith be strong enough in the face of the delay of the Parousia?

The second half of verse 8 is independent of the parable. It refers to the apostasy that will grow until the end of time. This is a classic theme of eschatology. Cf. 2Thess 2:3 and Mt 24:10-12.

28th SUNDAY IN ORDINARY TIME (C)

Jesus, Master! Have pity on us!

Lk 17:11-19

v. 11 - As he continued his journey to Jerusalem, he traveled through Samaria and Galilee.

The mention of going to Jerusalem indicates that a new section is starting (17:11-19:28). We see the same sign post in 9:51 and 13:22.

The structure of Luke’s gospel is a journey to Jerusalem.

Examining the geography of Palestine, we should be surprised that the Jesus traveled through Samaria and Galilee. The order of Jesus’ journey should be Galilee and then Samaria. It is perhaps because of this error that some manuscripts attempted a correction by indicating instead that Jesus “traveled along the border of Samaria and Galilee”.

v. 12 - As he was entering a village, ten lepers met (him). They stood at a distance from him….

Those who were put under the classification as lepers were not only those af-flicted with Hansen’s disease but other kinds of skin diseases.

They are to live separated from the general population. They have to warn others of their presence by ringing a bell and shouting “unclean, unclean”. They are to keep themselves at a distance from healthy people – 50 yards if they are windward from them. Cf. Lv 13:46.

v. 13 - and raised their voice, saying, "Jesus, Master! Have pity on us!"

“Master” is used to translate “epistates”. This is common in Luke but the only time used by someone who is not a disciple. “Epistates” expressed a more profound faith in the authority of Jesus in contrast to “didaskalos” which is also used to translate “master” (Lk 5:5).

v. 14 - And when he saw them, he said, "Go show yourselves to the priests."

The priests were authorized to certify that a person has truly been healed and can, therefore, return to the community. Cf. Lv 14:2-3

v. 15 - And one of them, realizing he had been healed, returned, glorifying God in a loud voice.

To praise God and to give glory to God is the usual reaction of those present who witnessed a divine manifestation or a miracle. Lk 2:20; 5:25.26; 7:16; 13:13; 17:15.18.

v. 16 - He was a Samaritan.

Luke makes use of the Samaritan, the centurion, the non-Jew in order to provide an unexpected twist in the narration. It may be a way of indicating the acceptance of the gospel by the pagans.

27th SUNDAY IN ORDINARY TIME (C)

"If you have faith the size of a mustard seed, you would say to (this) mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you."

Lk 17:5-10

v. 5. And the apostles said to the Lord, "Increase our faith."

The apostles were the Twelve who were chosen from the disciples. They were sent to bring the good of news of salvation. The apostles are mentioned in the following passages in Luke: 6:13; 9:10; 11:49; 17:5; 22:14; and 24:10.

Matthew and John uses the term only once, while Mark uses it twice.

Unlike Paul, the gospel of Luke reserves the title “apostle” for the Twelve (Acts 14: 4.14).

v. 6. The Lord replied, "If you have faith the size of a mustard seed, you would say to (this) mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you.”

Other texts read “sycamore tree”.

v. 8. “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'?

An alternative translation to “put on your apron” is “gird your loins”. It actually means to take the folds of your garment (long tunic) and tie them at the waist. This is done to facilitate movement when one works.

This was how the Passover was celebrated (Ex 12:11). Although it originally pointed to the hurried departure of Israel from Egypt, it took on a new meaning—readiness to meet the Messiah who was coming.

v. 10. “When you have done all you have been commanded, say, 'We are unprofitable servants; we have done what we were obliged to do.'"

The disciple is reminded that no one is indispensable in the service of the Lord.

26TH SUNDAY IN ORDINARY TIME (C)

Abraham replied, 'My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented."

Lk 16: 19-31

The first reading from Amos and the Gospel share a common concern. Amos declares that lack of concern for others will not go unpunished by God. Luke states that an element of Christian discipleship is care for the poor and the outcasts.

The rich man remained unnamed. (Preachers though have named him “Dives” which is the Latin for “rich”). On the other hand, the poor man was given a name in the story, Lazarus. (He is not to be confused with Lazarus in John’s Gospel. In that gospel, he is certainly not poor. He also has two sisters, Martha and Mary, who would have surely taken care of him.) This shows reversal of values. The poor is given more importance than the rich.

Giving importance to the poor is a favorite them of St. Luke’s gospel. We find this in the Beatitudes and in the Canticle of Mary.

"Blessed are you who are poor, for the kingdom of God is yours. Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are now weeping, for you will laugh” (Lk 6:20-21).

He has thrown down the rulers from their thrones but lifted up the lowly. The hungry he has filled with good things; the rich he has sent away empty” (Lk 1:52-53).

Does God love the poor because they are poor? Yes. And it is, I think, in this sense. Cardinal Sin used to say that he was his mother’s favorite because he was the ugliest child. (In reality, it was because he was a sickly child.) In the same way God loves the poor in the sense that it is they who need more attention than the rich.
Does this mean that God wants us to be poor? Of course not. Mother’s don’t want any of her children to be ugly or sickly.

Take note that the rich man was condemned to Hades not because he did anything bad to Lazarus. In fact, he did nothing to Lazarus. His was the sin of omission. He failed to do anything to alleviate the hardship of Lazarus. The rich man lacked compassion. Lazarus was just outside his home, at the door of his house. But he closes his eyes and his heart to him.

The Christian way is to use one’s money not only for oneself and also for others.

There is a place in Mabini, Batangas called “Little Italy”. You can easily set apart this barangay because of its beautiful houses. They belong to OFW’s who work in Italy. These OFW’s, however, do not only send money to build their houses but also for the construction of public buildings, like classrooms.

It is not unusual for an aunt or uncle who have to work to earn a living to sponsor the studies of a nephew or a niece.
Knowing how expensive it is to bury the dead, neighbors and friends willingly give their “abuloy” to help defray the expenses.
Sometimes, it is not a question of money. When I was small, a very strong ty-phoon struck Metro Manila. Our neighbor’s roof was made of nipa. It was easily blown away like a piece of paper. My mother welcomed them into our house and gave them a change of clothing.

A statement of the Second Plenary Council of the Philippines is worth remembering: “No one is so poor as to be incapable of giving anything and no one is so rich as to be in need of nothing.”

While generosity is to be appreciated and promoted, it is also important not to create an attitude of perpetual dependence. The barangay captain of Little Italy laments the fact that since the OFW’s send money every month without fail, the people there have become lazy. They have found no reason to work anymore.

For this reason, GK does not just dole out houses to the poor. GK demands community participation. It requires the members of the community to do the work of building the houses that they will live in.

25TH SUNDAY IN ORDINARY TIME (C)

You cannot serve God and mammon.

Lk 16:1-13

The situation

The master or owner lived elsewhere. He had a steward or administrator who can enter into agreement on behalf of his master (power or attorney?).

Charging of interest was forbidden by the OT. In order to skirt this prohibi-tion, only the sum of the principal and the interest appeared in the document (a sort of I.O.U.).

vv. 1-2. A rich man had a steward who was reported to him for squandering his property. He summoned him and said, 'What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.'

The steward was accused of squandering the property of the master, not of any dishonesty.

The Greek word for “reported” meant “accusing someone with hostile in-tent”. The steward could have been innocent but the master believed the report.

vv. 3-4. The steward said to himself, 'What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg. I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.'

The steward did not waste time engaging in self-pity. He studied the situation and took decisive action.

vv. 5-7. He called in his master's debtors one by one. To the first he said, 'How much do you owe my master?' He replied, 'One hundred measures of olive oil.' He said to him, 'Here is your promissory note. Sit down and quickly write one for fifty.' Then to another he said, 'And you, how much do you owe?' He replied, 'One hundred kors of wheat.' He said to him, 'Here is your promissory note; write one for eighty.'

The steward re-wrote the I.O.U.’s of the debtors. He removed the interest and left only the principal.
In today’s terms, the oil owed was somewhere between 210 and 450 liters. It was reduced to somewhere between 105 to 225 liters.

The grains owed (using volume and not weight) was somewhere between 21,000 to 45,000 liters. It was reduced to somewhere between 10,500 to 22,500 liters.

The amount owed show that the debtors were probably merchants and not tenants.

v. 8. And the master commended that dishonest steward for acting prudently. "For the children of this world are more prudent in dealing with their own generation than are the children of light.

The master here is the rich man. He praises the steward for his prudence. Here prudence is to be understood as practical action toward a particular end and does not necessarily refer to virtue.

v. 9. I tell you, make friends for yourselves with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings.

We are told by Jesus that we (the children of light) must be at least as clever and enthusiastic about the things of heaven as the children of this world are about the things of earth.

The Greek words translated here and in verse 11 as "dishonest wealth" is lit-erally, "mammon of iniquity." Mammon is the Greek transliteration of a Hebrew or Aramaic word that is usually explained as meaning "that in which one trusts."

vv. 10-12. The person who is trustworthy in very small matters is also trustwor-thy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones. If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth? If you are not trustworthy with what belongs to another, who will give you what is yours?

Jesus urges constant fidelity as an absolute requirement for those in positions of responsibility.

v. 13. No servant can serve two masters. 8 He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon."

Dependence on wealth is opposed to the teachings of Jesus who insists on complete dependence on the Father as an important characteristic of the Christian disciple (Luke 12:22-39). A disciple must give complete and exclusive loyalty to God or he runs the risk of being enslaved by mammon. One shows this loyalty to God by sharing mammon (wealth) with others.

22nd SUNDAY IN ORDINARY TIME (C)

He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table.

Lk 14: 1. 7-14

v. 1 - On a sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully.

Many times Luke makes use of a meal as a setting for Jesus to make a point, to teach a lesson. He addresses the Pharisees who Luke considers to be representatives of Israel’s thought.

Luke alone among the Evangelists shows the Pharisees to not be entirely adversarial toward Jesus. They invite him to dinner (11:37) and even warn him about Herod (13:31). Luke’s attitude was probably influenced by Paul who was proud to identify him as a Pharisee (Phil 3:5; Acts 23:6; 26:5). His portrayal of the Pharisees vis-à-vis Jesus was probably closer to the truth.

v. 7 - He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table.

Jesus also criticized the scribes for this kind of behavior (20:40).
At first glance Jesus seems to be giving a lesson on how to behave in polite society as we also see in Prov 25:6-7. Instead, it is a lesson opposed to preoccupation on rank found in Jewish society.

v. 9 - and the host who invited both of you may approach you and say, 'Give your place to this man,' and then you would proceed with embarrassment to take the lowest place.

He has to take the lowest place because all the other seats have been taken.

v. 11 - For everyone who exalts himself will be humbled, but the one who hum-bles himself will be exalted.

We find the same declaration in Ez 21:31.

Jesus condemns the proud security and certainty of the Pharisees (16:15; 18:14).

v. 13 - Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind.

Luke gives special attention to the poor (those without the goods of the earth), the humble and the little ones. He invites compassion for them.

He declares the poor blessed (6:20) in contrast to Matthew who adds “in spirit” (poor in spirit, Mt 5:3) for they are the anawim who rely on the goodness of God.

v. 14 - blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous.

Jesus makes a promise of a reward for those who are altruistic, for those who show disinterested goodness, for those who provide loving service to the needy and helpless.

21st SUNDAY IN ORDINARY TIME (C)

And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.

Lk 13:22-30

v. 22. He passed through towns and villages, teaching as he went and making his way to Jerusalem.

The mention of making his way to Jerusalem indicates the beginning of a new section (13:22-17:10). The gospel for this Sunday (13:22-30) gathers various pronouncements of Jesus about entering the Kingdom of God. Luke addresses these pronouncements to the Jews who do not believe in Jesus.

v. 24. "Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough”.

Jesus does not answer the question on how many will be saved.

The word that is translated as “strive” may also be translated as “agonize”. Entering the narrow gate is something over which one should agonize.

v. 26. And you will say, 'We ate and drank in your company and you taught in our streets.'

These are the Jews who witnessed the ministry of Jesus.

v. 27. Then he will say to you, 'I do not know where (you) are from. Depart from me, all you evildoers!'

The speaker here is the judge of the last days. He does not know the Jews who do evil.

It is not enough to belong to the line of Abraham. It is necessary to welcome Jesus in faith.

v. 28. And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out.

Those who do not respond to the invitation are excluded from the Kingdom.

v. 29. And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.

The kingdom of God is compared to a wedding banquet. The pagans are the people from the four corners of the globe who will participate in the wedding banquet.

19th SUNDAY IN ORDINARY TIME (C)

Gird your loins and light your lamps.

Lk 12:35-40

Lk 12:35-40 consists of parables regarding vigilance while waiting for the re-turn of Jesus.

v.35. Gird your loins.

The people of Palestine wore long robes. Bringing them up and tying them with a belt would facilitate movement and work.

v. 36. Be like servants who await their master's return from a wedding, ready to open immediately when he comes and knocks.

The time of return from a wedding was unpredictable. It would be late into the night.

v. 39. Be sure of this: if the master of the house had known the hour when the thief was coming, he would not have let his house be broken into.

The walls of Palestinian houses were thin and made of mud. Entry would be easy. You just had to open a hole.

What are the disciples to be prepared for?

Originally, they had to be prepared for the death of Jesus and the crisis into which this would plunge the disciples. They should also be prepared for the destruction of Jerusalem which was punishment for the rejection of the Messiah.

After all these came to pass, the warning of Jesus was applied to the Parousia, that is, to the return of Jesus at the end of time.

18th SUNDAY IN ORDINARY TIME (C)

Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God.

Lk 12:13-21

Luke 12:13-34 gathers the teaching of Jesus regarding one’s attitudes in front of the goods of this world. This Sunday mentions only two teachings: (a) 13-15 is a warning on greed; and (b) 16-21 is the parable about the rich fool.

v. 13. Someone in the crowd said to him, "Teacher, tell my brother to share the inheritance with me."

Rabbis were sought out to settle criminal, civil, religious and moral disputes.

v. 14. He replied to him, "Friend, who appointed me as your judge and arbitrator?"

Jesus refuses to assume a temporal role. “Give to Caesar what is Caesar’s….”
He differentiates himself from Moses who acted as leader and judge among the Israelites.

v. 15. Then he said to the crowd, "Take care to guard against all greed, for though one may be rich, one's life does not consist of possessions."

The reason why Jesus does not allow himself to get involved in questions about money is that it is not the source of life.

v. 17. He asked himself, 'What shall I do, for I do not have space to store my harvest?'

In Luke’s parables, the characters often engage in monologues. See the Prodigal Son (Lk 15: 17-19).

v. 19.And I shall say to myself, "Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!"

The literal translation would be: “And I shall say to myself , ‘My soul, you have so many good things….”
In the OT, souls refers to the whole person.

v. 20. But God said to him, 'You fool, this night your life will be demanded of you.”

The identity of the agent is understood. It is God who will demand his life from him. It means this night you will die.

v. 21. Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God.

Being rich in what matters to God is the same as laying up for yourself treasure in heaven. This is the teaching of the parable.

17th SUNDAY IN ORDINARY TIME (C)

Lord, Teach Us to Pray

Lk 11:1-13

The OUR FATHER is more than just a prayer. It is a personal commitment that has to be examined and renewed everyday:

• If I do not see in every man a brother of mine,

I cannot say: OUR FATHER

• If I worry too much about material goods,

I cannot say; WHO ART IN HEAVEN

• If God has no real place in my life and I am not a true Christian,

I cannot say: THAY KINDGOM COME

• If I concentrate only in doing my will in everything and

I cannot bear suffering as I enjoy pleasure,

I cannot Say: THAY WILL BE DONE

• If I do not care for people who suffer hunger,

Who are illiterate, who are homeless,

I cannot say: GIVE US THIS DAY OUR DAILY BREAD

• If I live a life that encourages acts of injustice,

If I lack charity and harbor hatred in my heart towards my neighbor,

I cannot say": FORGIVE US OUR SINS

AS WE FORGIVE THOSE WHO SINNED AGAINST US

• If I close my eyes to the truth and allow myself

To be carried along the paths of lies and vices

And I have the intention of living in sin,

I cannot say: DO NOT LET US FALL INTO TEMPTATION

• If I myself do not actively fight against evil;

I cannot say: DELIVER US FROM EVIL

• If I do not agree with all the demands of the OUR FATHER

I cannot say: AMEN

Lord, help me fulfill what I ask for in my prayer!!!

(I can no longer remember the source of this reflection.)

EXPLANATION OF THE GOSPEL

Structure. (a) Lk 11:1-4. Our Father as model for prayer; (b) Lk 11:5-8. Parable on the importance of persistence in prayer’ (c) Lk 11: 9-13. An invitation to turn to the Father with full confidence.

Lk 11: 1-4 has a parallel in Mt 6: 9-15.

In Lk the “Our Father” was taught after Jesus had prayed and his disciples requested him to teach them to pray. In Mt it occurred in the Sermon on the Mount.

Matthew is longer and was probably used during the Liturgy. Lk is shorter and probably comes closer to the original.

v. 1a. He (Jesus) was praying in a certain place.

Luke often speaks of Jesus in prayer. It is his place of encounter with the Father. Lk 5:16; 6:12; 9:18. 28-29; 10:21; 11:1; 22:32. 40-46; 23:34.46.

v. 1b. And when he had finished, one of his disciples said to him, "Lord, teach us to pray just as John taught his disciples.

It was the custom for a Jewish rabbi or teacher to teach his followers a simple prayer they could regularly use.

v. 2a. He said to them, "When you pray, say: Father, hallowed be your name. 

Jesus begins his prayer with “Father” (Lk 22:42; 23:34.46).

Alternative translation would be: Father, make known to all who you are. May glory be given to you.
The name of God is the being of God.

God is all-holy. We cannot add more holiness to him. But we do sanctify God by obeying his commandments and in this way recognize his authority over us.

The prayer makes use of the passive voice in order to avoid mentioning the name of God. Thus, it is understood that it is God who will bring about the sanctification of his name.

v. 2b. Your kingdom come.

We pray that this kingdom having come and inaugurated by Jesus may soon be revealed and definitively acknowledged over all the earth.

v. 3. Give us each day our daily bread.

St. Luke might have in mind the manna in the desert which was collected day by day. In contrast, Mt’s version only asks for the bread for today – “Give us today our daily bread.”

v. 4a. And forgive us our sins.

The better translation would be: And forgive us our debts. Here sin is called ‘debt’. Debt is an important obligation which may cause one to lose his freedom. We see this in the Parable of the Unforgiving Servant (Mt 18:24-25).

This is the image of the sinner before God. The sinner cannot pay for his sins. The only thing he can hope for is the condonation of his debt (forgiveness of his sins) as the master of the unforgiving servant did (Mt 18:27).

v. 4b. For we ourselves forgive everyone in debt to us.

Another translation would be: For we ourselves forgive everyone who have wronged us.

In Mt forgiveness towards others is especially mentioned in connection with prayer (Mt 5:23-24). On the other hand, Lk does not situate it within a special moment, but at any time in one’s life.

v. 4c. And do not subject us to the final test.

Alternative translation: And do not lead us into temptation.

The disciple of Jesus does not ask God that he be not tempted. Instead, he asks God to help him avoid a test which might be too strong for him to overcome.

Mt adds ”but deliver us from the evil one”, that is, Satan. Nevertheless, Lk is aware that temptation comes from Satan (Lk 4: 1-2).

16th SUNDAY IN ORDINARY TIME (C)

Mary has chosen the better part.

Lk 10:38-42

The Martha and Mary mentioned here are the same as the Martha and Mary mentioned in Jn 11:1-3.
We also notice that Jn 11:20 confirms the character of Martha as the active one and Mary as the laidback.
Moreover, the Mary in these two passages cannot be identified with Mary Magdalene.

She had a sister named Mary who sat beside the Lord at his feet listening to him speak.

This verse portrays Mary assuming the attitude of a disciple. We read the same thing in Lk 8:35.
In the Jewish context, the disciple sits at the feet of the teacher while the latter teaches the former (Acts 22:3).

Martha, Martha, you are anxious and worried about many things. There is need of only one thing.

Only a few things are needed. Jesus is telling Martha that she need only to prepare a simple meal.

Martha is being reproached not because she is busy preparing the meal, but because of self-pity. Furthermore, Jesus is not asking her to stop what she was doing.

This verse is not teaching that contemplation is superior to action. But this verse is about listening to God’s Word, and that it is more important than any earthly pre-occupation.

15TH SUNDAY IN ORDINARY TIME (C)

And who is my neighbor?

Lk 10: 25-37

There was a scholar of the law who stood up to test him and said, "Teacher, what must I do to inherit eternal life?" Jesus said to him, "What is written in the law?

The scribe was an expert of the Law. The question he posed was probably not to trap Jesus but to see how good his answer was and thus, see for himself how good a teacher he was.

In Mt and Mk, the question of the scribe was: “What is the greatest (or first) commandment?”

The answer of Jesus was a question which demanded from the scribe to publicly state his position.

He said in reply, You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself."

The first part of the response of the scribe is taken from Dt 6:5 while the second was from Lv 19:18. It was common for Rabbis to quote both verses. But what is unique here was that the scribe made love of neighbor as important as love of God.

He replied to him, "You have answered correctly; do this and you will live."

Jesus approved the answer of the scribe.

But because he wished to justify himself, he said to Jesus, "And who is my neighbor?"

At that time Jews considered only fellow Jews as neighbors. Non-Jews were not neighbors. In his sincere search for eternal life, the scribe seriously pursued the question as to who belonged to the category of neighbor.

The answer of the parable was: your neighbor is anyone who is in need. It is for this reason that the nationality and religion of the victim was never mentioned.

Which of these three, in your opinion, was neighbor to the robbers' victim?"

This question of Jesus served to further reveal the deeper meaning of the parable of the Good Samaritan. It is not a question of who is our neighbor. Rather it is a question of us behaving as neighbors to others. It is not the responsibility of others to merit our assistance. It is our responsibility to assist others no matter who they are.

14TH SUNDAY IN ORDINARY TIME (C)

The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest.

Lk 10:1-12, 17-20 or 10:1-9

At that time the Lord appointed seventy-two others whom he sent ahead of him in pairs to every town and place he intended to visit.

It is the number of elders who were tasked to help Moses in leading the people during their sojourn in the wilderness. It is the number of members of the Sanhedrin, the highest religious governing body of Israel. This indicates that the 70 disciples were to assist Jesus in his ministry and mission.It is also the number of nations in the world. In this case, it may mean that the ministry of Jesus is directed to all peoples of the world.

Behold, I am sending you like lambs among wolves. Carry no money bag, no sack, no sandals;and greet no one along the way. Stay in the same house and eat and drink what is offered to you… Do not move about from one house to another.Eat what is set before you.

The presence of Jesus makes the Kingdom of God present. The forces of evil are banding together to opposes the Kingdom. Hence, the 70 disciples are compared to lambs in the midst of wolves. Because of this, proclaiming the presence of the Kingdom of God becomes urgent. The urgency of their mission requires that they do not burden themselves with material things, that they do not engage in time-consuming ceremonies required in those days for greeting people, that they do not spend their time in seeking comfortable lodgings, and in being choosy about the food that is offered them.

Whatever town you enter and they do not receive you, go out into the streets and say, 'The dust of your town that clings to our feet, even that we shake off against you.'

Jesus issues a stern warning to those who refuse the invitation to enter the Kingdom. They will merit punishment.

Jesus said, "I have observed Satan fall like lightning from the sky."

The fall of Satan from heaven symbolizes the defeat of evil. It is also a warning to the disciples against being proud about their success. Pride was the cause of the fall from heaven of Lucifer and his cohorts. They must never forget that their success was due to the assistance that God granted them to fulfill their mission.

A story is told of the donkey that Jesus had used for his triumphal entry into Jerusalem. As Jesus was entering Jerusalem, the donkey was surprised to see many people waving branches and shouting alleluia. His surprise, however, turned into joy. He thought to himself: “Look at how important I must be. So many people have gone out of their homes to admire me. I must really be an exceptional donkey.” Little did he know that people did not even notice him. In fact, they were waving the branches and shouting alleluia for Jesus and not for the donkey.

We behave like that donkey when we forget that the good we have accom-plished and the talents that we have come from God.

13TH SUNDAY IN ORDINARY TIME (C)

“No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.”

Lk 9:51-62

The Gospel for this Sunday is divided into two parts: (a) Lesson on tolerance and (c) the honesty of Jesus and the demands of following him.

On tolerance. Jesus scolded James and John for wanting to destroy the Samaritan village that refused to welcome them.

On the honesty of Jesus and the demands of discipleship. Jesus did not hide the sacrifices that a person must make if he wants to be a disciple. They are: (a) financial hardship and insecurity, (b) sacrifice of family ties, and (c) leave behind one’s former way of life.

When the days for Jesus’ being taken up were fulfilled…

Take up or assumption is “analempsis” in Greek. We find the same expression in the Gospel of John. Here as in John it refers to the crucifixion, resurrection and ascension of Jesus into heaven.

The word is also an allusion to Elijah. “As they (Elijah and Elisha) walked on conversing, a flaming chariot and flaming horses came between them, and Elijah went up to heaven in a whirlwind” (2Kngs 2:9-11).

He resolutely determined to journey to Jerusalem…

This signals the second half of the public ministry of Jesus as well as that of the gospel of Luke.

Resolutely indicates the determination and commitment of Jesus to carry out the Father’s will.

Jerusalem is central to the gospel of Luke. The public ministry of Jesus unfolds as Jesus travels to Jerusalem. It is there that he will die. It is there that the Christian community will be born on Pentecost Day. It is also from there that the mission of Jesus will spread to all the corners of the earth.

On the way they entered a Samaritan village to prepare for his reception there, but they would not welcome him because the destination of his journey was Jerusalem.

The Jews avoided contact with the Samaritans because the former regarded the latter as an impure race with an impure religion. In fact the Samaritans were Israelites who inter-married with their pagan neighbors.

They kept rival temples: the temple in Jerusalem for the Jews and the temple on Mt. Gerizim for the Samaritans. For this reason the Samaritans were particularly hostile to the Jews on pilgrimage to Jerusalem. And for this reason also, the pilgrims would rather take the longer route via Perea just to avoid crossing Samaritan territory.

By going to a Samaritan village, Jesus wanted to break down the walls of division (Ephesians 2). This attempt will be followed by the mission of the deacon Philip to Samaria (Acts 8:5-25).

When the disciples James and John saw this they asked, “Lord, do you want us to call down fire from heaven to consume them?”

James and John may have had the prophet Elijah in mind. He destroyed his enemies with fire from heaven. “Then the king sent a captain with his company of fifty men after Elijah. The prophet was seated on a hilltop when he found him. "Man of God," he ordered, "the king commands you to come down." "If I am a man of God," Elijah answered the captain, "may fire come down from heaven and consume you and your fifty men." And fire came down from heaven and consumed him and his fifty men” (2Kings 1:10-12).

That they were prone to violence may be deduced from their name of “Boanerges”, that is, sons of thunder (Mk 3:17). We, however, have to credit them for their confidence in Jesus— that they can indeed call down fire from heaven, if Jesus permits them.

As they were proceeding on their journey someone said to him, “I will follow you wherever you go.” Jesus answered him, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.”

The first candidate was told that following Jesus could mean financial insecurity and material hardship.

And to another he said, “Follow me.”But he replied, “Lord, let me go first and bury my father.” But he answered him, “Let the dead bury their dead”.

It is not that his father has died. Probably what is meant here is: “Once my father dies I will follow you.”
The follower of Jesus must be ready to sacrifice family ties.

A Muslim girl in the US converted to Christianity. Usually that meant making her and her family enemies to such an extent that the family would be ready to kill her. It was fear for her life that she fled from home.

And another said, “I will follow you, Lord, but first let me say farewell to my family at home.” To him Jesus said, “No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.”

Here is where we find the connection of the Gospel to the First Reading. The difference is that Elijah allowed Elisha to give a good-bye feast to his family while Jesus would not allow it.

If you are plowing the field and you keep on looking back, the furrows would be crooked. If you decided to be a follower of Jesus and you keep on looking back, it means that your decision to follow Jesus is shaky. What does it mean when a married woman keeps on looking back at the man she could have married but did not? It means that she is not happy with her present marriage. It means that her marriage is shaky.

Jesus says that only those who are ready to give him their full commitment and dedication should attempt to follow him.

12th SUNDAY IN ORDINARY TIME (C)

If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me.

Lk 9:18-24

LITURGICAL NOTE

The Sundays at this time of the year is called ordinary not because it is unimportant but because there is no particular mystery of Christ that is being celebrated. And for this reason the Sundays are just being counted as 1st Sunday, 2nd Sunday, etc.

GOSPEL EXPLANATION

1. Parallels are found in Mt 16:13-25 and Mk 8:27-35. But there are important differences. For example,
• Luke does not report Peter objecting to Jesus’ announcement of his suffering and death and earning the rebuke “Get behind me, Satan”.
• Luke alone says that carrying one’s cross is something that is done on a daily basis.

2. Luke reports that this happened when Jesus was at prayer. Jesus at prayer is a major theme of Luke’s gospel.
• Baptism (3:21)
• Choice of the Twelve (6:12)
• Transfiguration (9:28)
• Jesus teaches his disciples how to pray (11:1)
• Last Supper (22:32)
• Jesus on the cross (23:46)

3. People think that Jesus was John the Baptist risen from the dead (having been beheaded by Herod Antipas), or Elijah or one of the prophets. People believed that Jesus was a prophet and nothing more. Elijah was expected to herald the Messiah. Therefore, people did not consider Jesus as the Messiah.

4. Peter declares Jesus to be the Messiah of God. This means that Peter sees Jesus as one who exercises the power to save the people from the power of evil by means of healing and forgiveness.
• Peter is able to come to this conclusion because he has been with Je-sus.
• In first century Palestine, Messiah means a military leader from Da-vid’s line who would restore the Kingdom of Israel (Acts 1:6).
• Peter’s declaration in Matthew is “You are the Christ, the Son of the living God”. Mark’s declaration is simply “You are the Christ”.

5. He rebuked them and directed them not to tell this to anyone. In Mark this prohibition is called the Messianic secret. Jesus in effect forbids them to from proclaiming that he is the Messiah until they know what that title really means.

6. If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me.
• In Matthew and Mark, taking up one’s cross refers to the suffering and death that a disciple should expect and be ready to face. In fact in the early days of Christianity, martyrdom was a real possibility.
• In Luke (with the addition of “daily”) taking up one’s cross means that the disciple must be ready to accept the demands of discipleship in one’s life.

11th SUNDAY IN ORDINARY TIME (C)

So I tell you, her many sins have been forgiven because she has shown great love.

Lk 7:36—8:3

GOSPEL EXPLANATION

1. This episode of Luke is not the same as the episode recounted in Mt 26:6ff and Mk 14:3ff where a woman pours oil on his head in the house of Simon the Leper. This episode of Luke is also not to be confused with a similar even in John 12:1ff where the event took place in the home of Martha, Mary and Lazarus. Here it was Mary who did the pouring of the ointment. For this reason we cannot identify the woman as Mary Magdalene. It is, therefore, a defamation to call Mary Magdalene a prostitute.

2. Banquet
• It is part of hospitality for the host to offer his special guest a kiss, to wash his feet which were dirty from travel and to anoint the head with oil. Simon the Pharisee did not do these for Jesus.
• Guests do not sit but recline on divans.
• The woman was called a sinner. She was probably guilty of public immorality. She was either a prostitute or a promiscuous woman. In fact, letting her hair down in public strengthens this suspicion.
• The ointment was costly. You had to work for 18 months to buy it.

3. Parable
• Debt of 50 and 500.
• The woman might be a sinner but you Simon are also a sinner, al-though not a big one. But while she has received forgiveness, you have not because you have not recognized you own sinfulness.

CORPUS CHRISTI (C)

Then taking the five loaves and the two fish,and looking up to heaven, he said the blessing over them, broke them, and gave them to the disciples to set before the crowd.

Lk 9:11b-17

LITURGY

Today’s feast is called “Corpus Christi” in Latin. In English it is “The Body of Christ.” However, the complete name of the feast is the Body and Blood of Christ. In other words, it is the feast of the Eucharist.

Yet we have already celebrated this feast on Maundy Thursday. At the Last Supper, Christ gave the gift of his Body and Blood to his Church. That he did this before he died means that the gift of the Eucharist is an important gift. And if we remember that words of Jesus “Do this in memory of me”, we will understand why the Eucharist is an important gift of Jesus to his Church.

Traditionally a procession of the Sacred Host on a monstrance is held on this feast. It is intended to be a public declaration of our faith in the real presence of Jesus in the Eucharist. Jesus is really present in the Eucharist.

GOSPEL EXPLANATION

1. The feeding of the 5 thousand is the only miracle reported by all the four gospels. Therefore, it must be important. Why is it important?

2. There is a connection between the Old Testament and the New Testament. The Old Testament is like a symbol. The New Testament is the fulfillment of the symbol. We see this kind of connection in this miracle.

• The feeding of the 5 thousand in a deserted place recalls the feeding of the people of Israel with manna in the desert.
• Moses provided manna for the Israelites. Jesus provided food for the 5 thousand. For this reason, Jesus is called the new Moses.
• Both the manna in the desert and the bread Jesus provided for the 5 thousand both symbolize the Eucharist. This is why the miracle is important.
How do we know that the miracle symbolizes the Eucharist?
• The words used in the miracle are similar to the words used for the Eucharist. Take the five loaves and two fish, look up to heaven, said the blessing, broke them and gave them.

3. Fragments. This word was used in the early Church for the broken pieces of Eucharistic bread.

PARTICIPATION IN THE EUCHARIST

Vatican II laid this guideline for the celebration of the Liturgy: There must be an active and intelligent participation by the whole community. The Liturgy includes the Mass.


Today there is a trend among some Catholics for the celebration of the Tridentine Mass.The language used is Latin. The priest has his back to the people. The ceremonies are different. The people usually prayed the Rosary while mass was going on. This was because people didn’t understand the language and they didn’t see what the priest was doing. It is as if the Mass was the business of the priest and the people were the audience watching the priest as he did his thing.

Although the Pope has allowed the celebration of the Tridentine Mass, it is clear that in this Mass there can be no active or intelligent participation by the whole community.

Today the Liturgy is celebrated in the language the people can understand. The priest faces the people. For this reason it is easier to foster an active and intelligent participation by the whole community. There are areas that we can pay attention to in order to promote an active and intelligent participation.

1. The Liturgy of the Word. Unless the community hear and understand what is being proclaimed, how can they intelligently participate? Hence, the sound system must be good. The readers must practice reading from the microphone.

2. The singing. The choir must teach the community to sing. It is not the job of the choir to sing and the community to listen. The Mass is not a concert of the choir. The community is not active if all they do is to listen.

3. Responses. The community must respond to the priest. If the priest says, “The Lord be with you” and the community keeps its mouth shut, there is no active participation. If the priest says, “The Body of Christ” and the communicant does not respond with “Amen”, then there is no active participation.

4. When people come late for the Mass and leave early, there is poor participation. The ideal is for the people to come before the Mass begins and leave after the singing is over.

The Mass is not a show where the community simply watches what is going on in the sanctuary. It is a celebration where the community actively and intelligently participates.

PENTECOST

And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were. Then there appeared to them tongues as of fire.

ACTS 2:1-11

THE FEAST OF PENTECOST

The feast of Pentecost is one of the three great pilgrimage festivals of the Jews. The other two are the Passover and the Feast of Booths/Tents.It is celebrated 50 days after the Passover. For this reason it was called the Feast of Pentecost by the Hellenistic Jews (Jews influenced by Greek culture).

It was also called the Feast of Weeks or Shavuot. 7 days x 7 weeks = 49. You begin counting on the second day of the Passover and on the 49th day is the Feast of the Shavuot.

The feast of Pentecost had two other names: the Feast of the Grain Harvest and the Feast of the First Fruits. Obviously the feast of Pentecost was a feast celebrating the harvest.

Later on the feast came to be associated with the giving of the Law at Mount Sinai and with the birth of the Jews as a nation.

The Jewish feast of Shavuot or Pentecost became a Christian feast because on this day the Holy Spirit came down upon the Christian community as promised by Jesus. Just as the Jewish feast of Pentecost commemorates the giving of the Law so the Christian feast of Pentecost commemorates the giving of the Holy Spirit. Just as the Jewish feast of Pentecost commemorates birth of the Jews as a nation, so also the Christians feast of Pentecost commemorates the birth of the Christian community as a church.

TWO PENTECOST EVENTS

The New Testament recounts two Pentecost events, that is, two occasions when the Holy Spirit was given to the disciples. The Gospel of John reports that on the evening of Easter Sunday, Jesus gave the Holy Spirit to his disciples. Jesus breathed on them and said, “Receive the Holy Spirit. Whose sins you forgive they are forgiven them. Whose sins you retain, they are retained.

The Acts of the Apostles recounts a second time when the Holy Spirit was given. While the giving of the Holy Spirit in John’s gospel was in a quiet, subdued manner, the giving of the Holy Spirit in the Acts happened in a dramatic fashion.

PENTECOST IN THE ACTS OF THE APOSTLES

And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were. Then there appeared to them tongues as of fire.

Jesus commanded his disciples not to leave Jerusalem until they are clothed with power from on high. Jesus was speaking about the Holy Spirit. By manifesting himself as a strong driving wind, the Holy Spirit showed his coming as the coming of one who is powerful.

It then took the form of tongues of fire in order to manifest himself as the source of the gift of speaking in different languages.

And they were all filled with the Holy Spirit and began to speak in different ton-gues, as the Spirit enabled them to proclaim.

Hearing the apostles speaking in different tongues was not entirely strange to the Jews for the OT prophets did the same. In the early Church and even today in the charismatic renewal, there were Christians who spoke in an ecstatic state.

But the more important intent of the Acts of the Apostles was to show that the Holy Spirit re-established the unity which was lost with the building of the tower of Babel and at the same time, pre-figures the universal mission of the Apostles.

We are Parthians, Medes, and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya near Cyrene, as well as travelers from Rome, both Jews and converts to Judaism, Cretans and Arabs.

The nations mentioned here represent the known inhabited world at the time. The direction of the enumeration is fom East to West with Judea at the center.

MOTHER'S DAY

ONE little boy came up to his mother in the kitchen one evening while she was fixing supper, and he handed her a piece of paper that he had been writing on. After his mom dried her hands on an apron, she read it, and this is what it said:

• For taking care of the garden – P 50.00
• For cleaning up my room this week – P25.00
• For going to the store for you – P10.00
• Baby-sitting my kid brother while you went shopping – P 30.00
• Taking out the garbage – P 10.00
• For getting a good grades in the report card – P 100.00
• For cleaning up the bathroom – P 50.00
Total: P 275.00

His mother looked at him standing there expectantly. So she picked up the pen, turned over the paper he'd written on, and this is what she wrote:

• For the nine months I carried you while you were growing inside me, No Charge.
• For all the nights that I did not sleep because you were sick, No Charge.
• For feeding you, cleaning you up, and dressing you, No Charge.
• For sending you to Kindergarten, No Charge.
• For buying you toys, No Charge.
• For all the trying times, and all the tears that you've caused through the years, No Charge.
Total: P0.00

Today is Mother’s Day. Today we acknowledge the love our mothers have been giving us through the years. Today we say to them: Thank you

BLESSING FOR MOTHERS

Holy God,
You compae you own love for your people
To the love of a mother for her children.
Look with kindness on these mothers,
Give them comfort in moments of sorrow,
And joy in their work for their families.

Listen to their prayers,
And bless + them in all they do for you.
Let them share with Jesus your son
And Mary our mother
In the everlasting happiness of heaven.

Father,
We ask this grace
Through Christ our Lord.
Amen.