Archive for category Glory

Mark 1:7-11: The Baptism of Jesus (Solemnity of the Lord’s Baptism)

One time three pastors were discussing about bat infestation in their churches. “I got so mad,” said one, “I took a shotgun and fired at them. Some got killed but the majority are still up there.” “I tried pesticide spray,” said the second pastor, “but those damn bats gave birth to new ones.” “I haven’t had any more problems,” said the third pastor.“What did you do?” asked the interested two. “I simply baptized them,” he replied. “I haven’t seen them in church since then!”

Indeed, like those bats, after baptism, many Christians are never seen in church again. This is what the Catholic Bishops’ Conference of the Philippines called “unchurched.” “Unchurched” has three categories:

First, the “nominal catholics.” These refer to the catholics in name only or the so-called KBL (Kasal, Binyag, Libing) Christians. Or, as one Bishop described it: Katolikong nakaalala lamang sa Dios tuwing panahon ng Kulog at kidlat, Baha at bagyo, Lahar at lindol. Or, as someone put it, Christians who come to church only three times in their whole lifetime – when they are “hatched, matched, dispatched” … to the cemetery or memorial garden, that is.

Second, the “uninformed and unformed faithful.” These refer to that many baptized Catholic Christians who grow up grossly ignorant of religious instructions and their obligations as Christians and were not formed by Christian values and virtues. There is a story said about candidates for marriage who were personally interviewed by the parish priest in a far flung area. “Do you know any dogma of the Church?” asked the priest. The girlfriend to save his boyfriend from embarrassment due to ignorance immediately answered, “The dogma of the Holy Trinity, Father!”  Then the priest threw another question, “How many God do Christians have?” “Of course, one, Father,” answered the girlfriend. Then the priest gave a follow-up question, “How many divine persons in God?” “Obviously, its three divine persons, Father,” said the girlfriend. Finally, the priest turned his attention to the boyfriend and asked, “How about you? Do you have any idea what or who are the three persons in God?” The boyfriend, caught in his ignorance, responded, “Melchor, Gaspar and Balthasar.” He confused the Holy Trinity with the Three Kings.

Third, the”uninterested parishioners.” These refer to the majority of Christian parishioners who are indifferent, lukewarm and uninvolved to the mission, mission and goals of the parish. In particular, uninterested to get involved with any program, project and activity of the parish. Examples of these are the Catholic parishioners who never go to Mass, who never confess their grave sins even at least once a year during Lenten season, who never receive communion, who never observe the prescribed days of fasting and abstinent, who never keep holy Sunday and other holy days of obligation, and lastly, who never provide to the best of their ability for the material needs of the Church.

Today we celebrate the Feast of the Baptism of the Lord. Jesus is baptized not because he is a sinner but because he wants to be in solidarity with us especially in our journey towards the Kingdom of God. That he is with us and is one of us. Furthermore, the baptism of Jesus is more of  a revelation of who he is and what his mission should be. As William Barclay writes: “So in the baptism there came to Jesus two certainties–the certainty that he was indeed the chosen One of God, and the certainty that the way in front of him was the way of the Cross.”

As we celebrate this Feast of the Baptism of the Lord we are reminded of the necessity of baptism in relation to our salvation and the mission entrusted to us when we were baptized in the Lord. Is baptism really necessary? Yes, because baptism is or calls us to:

B – bath of rebirth. Original and actual sins are washed away and the baptized becomes a new creation
A – anointing with the Holy Spirit. The baptized, like Jesus, is anointed as priest, prophet and king.
P – erfection of Charity and Fullness of Christian life when it is no longer I who lives in me but Christ.
T – otal dedication and commitment to live the truth of faith in every moment and aspect of life.
I – nterior repentance and conversion toward new life in Christ.
S – eal of salvation. The baptized is sealed with indelible character that he belongs to Christ and marked to be saved.
M – ission to bear fruits of holiness and evangelization.

St. Paul in his letter to the Ephesians reminds us that to glorify God is to be “in the church and in Christ Jesus” (Ephesians 3:21). Hence, faith and baptism are joined as preconditions of salvation (Mark 16:16). It is, therefore, fitting and praiseworthy to renew our baptismal promises to love God above all and to reject Satan and all his wickedness.

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Mark 1:7-11: The Baptism of Jesus (Solemnity of the Lord’s Baptism)

In the Prologue of the Gospel according to John, the Evangelist solemnly declared: In the beginning was Word. And the Word was with God. The Word was God…He dwelt among us. And we have seen his glory, the glory that belongs only to God’s only begotten Son, Jesus Christ, full of grace and truth.

How the glory of Jesus as the Christ was revealed, manifested and shown upon to the nations, to the Gentiles? The glory that belongs only to God’s only Son, Jesus Christ, full of grace and truth, is revealed to the Gentiles in many and various ways:

  • In the Birth of Jesus which we commemorate every time we celebrate Christmas.
  • In the person and visit of the “Magi” or the “Learned Men” from the East which we commemorate every time we celebrate the Solemnity of Epiphany, the climax of the Christmas Season.
  • In the Baptism of the Lord which the Church commemorates every time we celebrate the Baptism of the Lord, the conclusion of the Christmas Season.
  • In the First Miracle of Jesus at Cana where he transformed jars of waters into jars of quality wine.

Today, the Christmas Season concludes with the celebration of the Feast of the Baptism of the Lord. The Liturgy offers us, in St Luke’s account, the Baptism of Jesus in the Jordan (cf. 3:15-16, 21-22).

The Evangelist narrates that, while Jesus was in prayer, after having received Baptism among the many who were drawn by the preaching of the Precursor, the heavens opened and under the form of a dove the Holy Spirit descended upon him. In that moment a voice from on high resounded: “You are my beloved Son. On you my favour rests” (Lk 3:22).

The Baptism of the Lord was held in great importance by the apostolic community, not only because in that circumstance, for the first time in history, there was the manifestation of the Trinitarian Mystery in a clear and complete way, but also because that event began the public ministry of Jesus on the roads to Palestine.

The Baptism of Jesus at the Jordan is the anticipation of his baptism of blood on the Cross, and it is the symbol of the entire sacramental activity by which the Redeemer will bring about the salvation of humanity.

There is a strict relationship between the Baptism of Christ and our Baptism. At the Jordan the heavens opened (cf. Lk 3:21) to indicate that the Saviour has opened the way of salvation and we can travel it thanks to our own new birth “of water and Spirit” (Jn 3:5), accomplished in Baptism.

In it we are inserted into the Mystical Body of Christ, that is, the Church, we die and rise with him, we are clothed with him, as the Apostle Paul often emphasized (cf. I Cor 12:13; Rom 6:3-5; Gal 3:27). The commitment that springs from Baptism is, therefore,  “to listen” to Jesus: to believe in him and gently follow him, doing his will.

In this way everyone can tend to holiness, a goal that, as the Second Vatican Council recalled, constitutes the vocation of all the baptized. May Mary, the Mother of the beloved Son of God, help us to be faithful to our Baptism always.

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Mt 28:16-20 Jesus Commissioning His Disciples (Ascension Sunday)

Forty days after Jesus has risen from the dead he ascended into heaven and seated at the right hand of God the Father. This is one of the great events in the history of salvation. The great event of Ascension, whose feast the Church celebrates today. The “forty days” of Luke (Acts 1:3) correspond to the biblical symbolism of the number forty: a period of time sufficient for the attainment of the desired purpose. The event closes the period of the Easter appearances.

The Gospels of Mark and Luke and the Acts of the Apostles report the mystery of the Lord’s Ascension. The witness of St. Luke makes it clear that the primitive tradition of the Church included a visible Ascension of the Lord, well separated in time from the Resurrection and not to be confused with the exaltation to heaven on Easter day. Luke describes the last departure of Christ, who had already ascended to his Father, come back several times to converse with his disciples, and now departs until the parousia. For Luke, the Ascension is important in relation to events still to take place: the sending of the Holy Spirit at Pentecost and the interval before the day of the final restoration (Acts 3:21). In Acts, the risen Lord explains that the period before the manifestation of the kingdom in the world is the time of the Holy Spirit and of the missionary Church (1:8).

What are the meanings and significance of this event for us?

The first meaning of the Ascension is that Christ in his human nature passes to the state of glory with his Father and the Holy Spirit: The risen One enters the heavenly intimacy of God. Christ’ ascension, therefore, marks the definitive entrance of Jesus’ humanity into God’s heavenly domain, whence he will come again (cf. Acts 1:11; cf. CCC 665). This is signified by “the cloud” (Acts 1:9), a biblical sign of the divine presence. The Ascension is included in the mystery of the Incarnation as its concluding moment. As in the Incarnation he laid aside his glory as eternal Son, so in the Ascension he now receives back divine glory, which has its impact on his human nature and ours. Jesus spoke several times about his having to be lifted up – on the cross – so that believers might have eternal life (cf. Jn 3:14, 8:28, 12:32); and the lifting up on the cross is the special sign and definitive foretelling of this other “lifting up” by his ascending into heaven.

“After the glory of his Ascension he will be seen as judge on the Last Day, and even now he judges all things, and at the end of the world he will come as judge of humanity,” said St. John Chrysostom (c. 349-407). The Ascension appearance to the Apostles is, therefore, the starting point of the parousia. The full right to judge human actions and consciences definitively belongs to Christ as Redeemer of the world: The Father “has given all judgment to the Son” (Jn 5:22). He did not come to judge, however, but to save, to “give eternal life to all those you [the Father] have entrusted to him” (Jn 17:2).

We know for a certainty that Christ will come again at the end of time. We confess this in the Creed as part of our faith. However, we know “neither the day nor the hour” (Mt 25: 13) of his coming. We do not need to know it. Christ is always imminent. We must always be on the watch, that is, we should busy ourselves in the service of God and of others, which is where our sanctification lies.

The second meaning of the Ascension is the beginning of the kingdom of the Messiah, which realizes the prophetic vision regarding the Son of Man in the Book of Daniel: “To him was given dominion and glory and kingdom that all peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (7:13-14). Christ’s elevation to the right hand of the Father signifies his sharing as man in the power and authority of God. This sharing is manifested in the sending of the Paraclete, the Spirit of Truth, who brings about conversion of hearts (cf. Acts 2:37). In the power of the Spirit, the Apostles can now call Jesus Lord (cf. 1 Cor 12:3). After this event the apostles became witnesses of the kingdom [that] will have no end.

Jesus Christ is Lord because he possesses fullness of power in heaven and on earth. This is a kingly power “far above all rule and authority and power and dominion…he has put all things under his feet” (Eph 1:21-22). At the same time, it is priestly power, as the Letter to the Hebrews explains at length, commenting on Psalm 109 (110), 4: “You are a priest forever after the order of Melchizedek” (Heb 5:6). Christ’s eternal priesthood implies the power to sanctify, so that he becomes “the source of salvation to all who obey him” (Heb 5:9). As Lord, too, Christ is Head of his Body, the Church. “He has put all things under his feet and has made him the head over all things for the Church, which is his body, the fullness of him who fills all in all” (Eph 1:22). Christ also is Lord of the entire universe. “He who descended is also he who ascended far above all the heavens, that he might fill all things” (Eph 4:10) (cf. 1 Cor 15:26; Vatican Council II, Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, 45).

“Jesus Christ, the head of the Church, precedes us into the Father’s glorious kingdom so that we, the members of his Body, may live in the hope of one day being with him for ever” (CCC 666). St. Leo the Great, preaching on the mystery of the Ascension in Rome in 450, declared: “Since the Ascension is our uplifting, and where the glory of our Head shall go, there the hope of the Body is called, let us then rejoice exceedingly with fitting joy…For this day, not only are we made sure heirs of paradise, but in Christ we have already reached the heights of heaven, and obtained more abundant gifts through the ineffable favor of Christ than we lost through the envy of the devil.”

Finally, “Jesus Christ, having entered the sanctuary of heaven once for all, intercedes constantly for us as the mediator who assures us of the permanent outpouring of the Spirit” (CCC 667). Christ, who is the Resurrection and the Life (Jn 11:25), opens to humanity access to the Father’s house by means of his cross and Resurrection. The Letter to the Hebrews assures us that Jesus Christ, the unique priest of the new and eternal covenant, “entered, not into a sanctuary made with hands … but into heaven itself, now to appear in the presence of God on our behalf” (9:24); “he entered …[through] his own blood, thus securing an eternal redemption” (9:12); and “When he had made purification for sins, he sat down at the right hand of the Majesty on high” (1:3). Jesus Christ goes to the Father’s house to lead us there; without him, we could not enter. Now God himself is our “place” after this life, is the “last thing” of the creature.

“Left to his own natural powers humanity does not have access to the “Father’s house,” to God’s life and happiness (Jn 14:2). Only can Christ can open to man such access that we, our Head and our Source, has preceded us” (Missale Romanum, Preface of the Ascension; cf. CCC 661).

Given all these things we can be sure that in the last day when Christ comes in glory “he will change our lowly body to conform with his glorified body by the power that enables him also to bring all thing into subjection to himself” (Phil 3:21). Hence at all times strive to “seek the things that are above, where Christ is seated at the right hand of God. Set your minds on things that are above, not things that are on earth” (Col 3:1-2). “Begin a new life according to the Spirit, once and for all renouncing sin and everything that leads us to sin, loving only God and everything that leads to God” ( St. Pius X Catechism”, 77).

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