Archive for category Gospel of Luke
Today we celebrate the Solemnity of the Corpus Christi. “Corpus Christi” are two Latin words for “Body of Christ.” This great feast is in honor of the Real Presence of the body and blood together with the soul and divinity of Jesus Christ in the Eucharistic species of bread and wine.
St. Bonaventure reminds us of its meritorious effect when we celebrate and explicitly confess our belief on the Eucharist: “There is no difficulty about Christ’s presence in the Eucharist as in a sign, but that He is truly present in the Eucharist as He is in heaven, this is most difficult. Therefore to believe this is especially meritorious.”[ 7. In. IV Sent. Dist. X. P. I Art. Un. Qu. I, Oper. Omn. Tom. IV Ad Claras Acquas 1889, p. 217]
As we celebrate this Solemnity of the Corpus Christi we are reminded of the following:
First, the obligation to attend Mass on Sunday and Holy Days of Obligations. This is the first of the precepts of the Church in which every Catholic ought to fulfill to the least to be considered practicing Christian. The first precept (“You shall attend Mass on Sundays and holy days of obligation”) requires the faithful to participate in the Eucharistic celebration when the Christian community gathers on the day commemorating the Resurrection of the Lord” (Cf. CIC, cann. 1246-1248; CCEO, can. 881 par.1, par. 2, and 4).
In the Philippines the holy days of obligations are: Christmas Day (December 25), Motherhood of Mary (January 1), and Immaculate Conception of the Blessed Virgin Mary (December 8).
Essentially connected to this obligation is our active, full and conscious participation in the celebration of Eucharist. When we are absent-minded or our focus is disintegrated our participation is questionable. When we do not know what we say and what we do during the mass our participation is not conscious. When we do not participate in all the responses and community singing during Mass our participation is not active and full. When we go to the Church for reasons other than to take part in the celebration of the Mass then our motivation and participation are questionable.
Second, to receive the sacred body and blood of Jesus Christ every time we attend Mass or at least once a year especially during Easter. This is also one of the precepts of the Church. “The Mass is a sacred banquet of communion with the Lord’s body and blood. And it is because of this that even the Eucharistic sacrifice is wholly directed toward intimate union of the faithful with Christ through communion. To receive communion is to receive Christ himself who has offered himself for us” (see cf. CCC 1382).
During the consecration where the bread and wine are transformed into the body and blood of Jesus Christ, he invites and urges us to receive him in the sacrament of the Eucharist. “Unless you eat the flesh of the Son of man and drink his blood, you have no life in you ( see Jn 6:53). “Whoever eats my flesh and drinks my blood remains in me and I in him (Jn 6:57).
In the Eucharist “is contained the whole spiritual good of the Church, namely Christ himself our Pasch and the living bread which gives life to men through his flesh – that flesh which is given life and gives life through the Holy Spirit. Thus men are invited and led to offer themselves, their works and all creation with Christ …” (Presbyterorum ordinis, n. 5). For the bread of life to sustain life, it must be sought, approached, taken, broken, and eaten. Likewise Jesus must be invited into our lives if we are to enjoy the well being he brings.
Third, to receive worthily the sacred body and blood of Jesus Christ in the Eucharist. St. Paul St. Paul urge us to examine our conscience before coming to communion to avoid the sin of sacrilege: ”Whoever, therefore, eats the bread and drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the body and blood of the Lord. For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself” (1 Cor 11:27-29).
To respond to this invitation we must prepare ourselves by receiving the sacrament of Reconciliation before coming to communion when conscious of grave sin (cf. CCC 1385) by observing the fast required in the Church (cf. CIC, can. 919) and by bodily demeanor (gestures, clothing) that convey the respect, solemnity and joy of this moment when Christ becomes our guest.
Before so great a sacrament, let us echo humbly and with ardent faith the words of the Centurion:” Lord, I am not worthy that you should enter under my roof, but only say the word and my soul will be healed” (cf. Mt 8:8). And pray, that through Christ, the Mediator, we may be drawn day by day into ever more perfect union with God and with each other so that finally God may be all in all” (see cf. Sacrosanctum Concilium, 48).
Thomas Edison, a famous inventor, known for his extraordinary diligence, observes: “Many of life’s failures are people who did not realize how close they were to success when they gave up.”
The theme of today’s Gospel narrative is perseverance. Jesus warns his disciples of the coming sufferings, persecutions and divisions as a result of their choice to follow Jesus as their teacher, lord and savior and promises salvation if and when they persevere in the face of trials to the very end: “You will be hated by all because of my name, but whoever endures to the end will be saved” (Mt 10:22).
Persecution for righteousness sake is a permanent feature of Christianity. It is indispensable consequence for following the Lord. The call to follow Jesus is the call to take up and carry the cross daily. This is understandable because the more we follow Jesus the more we become like Jesus. And the more we become Jesus, the more the world will hate us. As the Lord was persecuted and suffered in the hands of the Jews, so will his followers be. No disciple is greater than his Master.
Yes, suffering, trials and persecution cannot be avoided but “whoever perseveres to the end will be saved” (Mt 10:22). Somebody once said that Christianity is not for starter but for finisher. Hence, James assures anyone who perseveres to the end of happiness and eternal life: “Happy is the man who holds out to the end through trial! Once he has been proved, he will receive the crown of life the Lord has promise to those who love him” (Jas 3:12).
What are some of the qualities of a persevering person or a person willing to persevere to the end for the faith he professed? Persevering person possesses a combination of three traits: energetic resistance, steadfastness under pressure, and endurance in the face of trials.
“The call to discipleship is a call to continue. To carry on. To persist. To endure. To finish. The Lord needs finishers, those who make the commitment and then walk the road—no matter the difficulty or challenge—to the very end” (Robert L. Millet, An Eye Single to the Glory of God: Reflections on the Cost of Discipleship). Hence, never give up, nor give in. Don’t quit. Take this similar reminder from General Douglas MacArthur: “Age wrinkles the body. Quitting wrinkles the soul.”
Faithful to the mission received, the Church today needs disciples who are ready and willing to persevere to the end even to the point of sacrifice and death. Be ready, therefore, to suffer and to die for the sake of Christ and his Gospel. Remember, “Christianity is not for the cowards”, said St. Athanasius. In doing so, you will receive the crown of eternal life promised by the Lord at the same time proclaimed, built up and spread the Kingdom of God here on earth. As St. Irenaeus beautifully puts it, “The blood of the martyrs is the seed of Christianity.”
The salvation of any is so very difficult (even the righteous scarcely are saved) while the salvation of the rich is seemingly impossible (Mt 19:24). Jesus explicitly teaches that the salvation of a rich man is so extremely difficult, that it is easier for a camel to go through the eye of a needle” (Mt 19:24). Much more it such a rich man is a tax collector despised by the Jews as traitor and thief.
Although it is a seeming impossibility for a rich man to enter the kingdom of God, with God’s initiative and gift of salvation and man’s cooperation his salvation becomes possible. Indeed, with God what seems impossible becomes possible.
In today’s gospel narrative, we heard a story about Zacchaeus, a chief tax collector of a wealthy city of Jericho, center of commerce and exporter date palms and balsam. The story of Zacchaeus, is a story of a rich man who finds salvation. As Ryle noted, “Here we see the camel passing through the eye of the needle, and the rich man entering the kingdom of God” (J. C. Ryle, Expository Thoughts on the Gospels (Grand Rapids, Michigan: Zondervan Publishing House), p. 290)! Although it seem impossible for the rich people to be saved (see Mt 19:24), God can save them. For with God’s grace nothing is impossible. Along with the grace and initiative of God in Christ to seek out and to save what was lost, what saved Zacchaeus from sin and isolation?
First, his humility. He humbled himself in acknowledging his sinfulness before God to the point of seeking to see Jesus who will save him from slavery to sin and misery caused by sin whose nature is to separate us from God and from one another. Humility is the sure evidence of Christian virtues. Without it, we retain all our faults still, and they are only covered over with pride, which hides them from other men’s observation, and sometimes from our own too (François, Duc De La Rochefoucauld (1613–1680), French writer, moralist. repr. F.A. Stokes Co., New York (c. 1930). Moral Maxims and Reflections, no. 358 (1665-1678), trans. London (1706)).
Second, his joyful welcome of Jesus and his gift of salvation and his response of repentance. Interior repentance is a radical orientation of our whole life, a return, a conversion to God with all our hearts, an end to sin, a turning away from evil, with repugnance toward the evil actions we have committed. At the same time it entails the desire and resolution to change one’s life, with hope in God’s mercy and trust in the help of his grace. This conversion of heart is accompanied by a salutary pain and sadness which the Fathers called animi cruciatus (affliction of the spirit) and compunctio cordis (repentance of the heart) (Cf. Council of Trent (1551): DS 1676-1678; 1705; cf. Roman Catechism, II, V, 4).
“Penance requires…the sinner to endure all things willingly, be contrite of heart, confess with the lips, and practice complete humility and fruitful satisfaction” Roman Catechism II, V, 21; cf. Council of Trent (1551): DS 1673). “Penance is therefore a conversion that passes from the heart to deeds, and then to the Christian’s whole life” (RP, n. 4).
Third, his repentance led him to renewal of life in Christ. “Conversion is accomplished and manifested in daily life by gestures of reconciliation, just and equitable reparation of the damage and harm done to others, concern for the poor, the exercise and defense of justice and right,[Cf. Am 5:24 ; Isa 1:17 .] by the admission of faults to one’s brethren, fraternal correction, revision of life, examination of conscience, spiritual direction, acceptance of suffering, endurance of persecution for the sake of righteousness. Taking up one’s cross each day and following Jesus is the surest way of penance’ (Cf. Lk 9:23 ).
St. Paul exhorts Christian who repented and converted to Christ:
“I declare and solemnly attest in the Lord that you must no longer live as pagans do – their minds empty, their understanding darkened. They are estranged from a life in God because of their ignorance and their resistance without remorse they have abandoned themselves to lust and the indulgence of every sort of lewd conduct. That is not what you learned when you learned Christ! I am supposing, of course, that he has been preached and taught to you in accord with the truth that is in Jesus: namely, that you must lay aside your former way of life and the old self which deteriorates through illusion and desire and acquire a fresh, spiritual way of thinking. You must put on that new man created in God’s image, whose justice and holiness are born of truth” (Eph 4:17-24).
It was not Zacchaeus’ giving money that saved him but his joyful reception of Jesus Christ and his invitation of salvation into his home and heart. Friends, Jesus has been knocking the door of our homes and hearts, be always ready in letting him in that you, like Zacchaeus, shall received the reward of Jesus: “Today salvation has come to this house…For the Son of Man came to seek out and to save the lost” (Lk 19:10)
Human experiences teach us:
- That the people who hurt us often and hurt us the most are people who are so close to us. That is why there is a song entitled, “Why do we always hurt the one we love?”
- That the people we find the hardest to forgive are also people who are so close to us. People as such we call them traitors and ungrateful. It has been said that one’s best friends is one’s worst enemies.
- That the people who are deeply hurt or aggrieved have the tendency to self-pity, anger, hatred, resentment and revenge.
Given all these, it is hard to forgive, much harder, to forgive constantly. Indeed Alexander Pope is correct when he said, “To err is human, to forgive is divine.”
If your heart is filled with anger, hatred and revenge and you find it hard to forgive those who hurt or offended you, then, the message of today’s Gospel is for you: love the repentant sinner by forgiving him while hate the sin; hope for repentance of sinner and celebrate the redemption of even one sinner.
In today’s gospel, Jesus gave us the parables of the lost sheep and the lost coin and the lost son. They all illustrate the point that God rejoices about each sinner who repents. “There will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent” (verse 7)… “there will be rejoicing among the angels of God over one sinner who repents.” They reveal to us that God is “gracious and merciful, slow to anger, rich in compassion and relenting in punishment ( Ps 103:8, 145:8-9,15-18, Jl 2:12-13).”
Allow me to focus my homily on the Parable of the Prodigal Son. The parable of the prodigal son (Luke 15:11-32) is perhaps better named the parable of the lost son, since it is designed to go with the parables of the lost sheep (verses 3-7) and lost coin (verses 8-10). Some have even called it the parable of the prodigal father, because of the father’s extravagance. Even today, after centuries of teaching about God’s grace, the father’s willingness to forgive his runaway son is shockingly generous.
Going back to the parable we just heard, the younger son’s request was impudent and disrespectful. Typically, sons received their inheritance on the death of their father. Sometimes a father might decide to distribute part or all of the inheritance early so that he might retire, but the initiative is the father’s—not the son’s. In the event that a son received his inheritance prior to the father’s death, the son was expected to stay at home to provide for his parents in their old age. That was part of what it meant to “honor your father and your mother, so that your days may be long in the land that the Lord your God is giving you” (Exod 20:12).
This younger son was guilty of: (1) assuming the initiative that belonged to his father (2) treating his father as if he were dead (3) ignoring his obligation to his parents in their old age and (4) breaking the family relationship by leaving. Such conduct was shameful in that culture. A father would feel ashamed to have raised such a son. Neighbors would raise their eyebrows and thank God not to have such sons themselves.
Despite of what had happened the father has forgiven his repentant impudent and disrespectful son who deeply offended and hurt him. The father in the parable represents God the Father who is “gracious and merciful, slow to anger, rich in kindness, and relenting in punishment” (Jl 2:12-13) while the prodigal son represents the worst sinner who returns to the Father with contrite and humble spirit. Just as God the Father has forgiven us in Christ when were sinners and when we were still His enemies let us also forgive those who has hurt and offended us.
Why do we need to forgive?
- “The only way to peace is forgiveness. To accept and give forgiveness makes possible a new quality of rapport between men, interrupts the spiral of hatred and revenge and breaks the chains of evil which bind the heart of rivals” (Pope John Paul II, Homily at Mass for First Sunday of Lent, “Day of Pardon”, March 12, 2000 and Angelus Message, March 12, 2000).
- “Forgiveness saves the expense of anger, the high cost of hatred, and the waste of energy” (E. C. McKenzie).
- Forgiveness of one another is a condition for authentic worship of the Father. “If you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift” (Mt. 5:23-24; cf. 6:14-15; Mk 11:25; CCC 2841; cf. CFC 2187).
- Man must forgive in order to be forgiven by God. The parable is a comment upon the fifth petition of the Lord’s prayer, “Forgive us our trespasses, as we forgive them that trespass against us” (Mt 6:12). Those, and those only, may expect to be forgiven of God, who forgive their brethren “For if you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will you Father forgive your trespasses” (Mt 6:14, 15). As James had it, “For judgment is without mercy to one who has shown no mercy” (James 2:13).
“Because you are God’s chosen ones, holy and beloved, clothe yourselves with heartfelt mercy, with kindness, humility, meekness and patience. Bear with one another; forgive whatever grievances you have against one another. Forgive as God has forgiven you in Christ” (Col 3:12f). Forgive and “so be perfect, just as your heavenly Father is perfect ” (Mt 5: 44-48).
The Catechism of the Catholic Church teaches us that “To be in blessed and intimate communion with God is the fulfillment of the deepest longing of the human heart, a state of supreme and definitive happiness.” Heaven is the ultimate goal of human existence. It is the fulfillment of the deepest longing of every human being. Why? With God everything is sufficient. With God nothing is lacking. This is what we hope for. This is what we pray for. This is what we strive for.
In the letter of St. Paul to Timothy there it is revealed to us that God wants all men and women to be saved and come to the fullness of truth (1 Tim 2:4): Jesus who is the Way, the Truth and the Life. No one comes to the Father except through him (Jn 14:6). Yes God wants all men and women of all nations and generations to be happy with him in heaven. Yes we desire to be happy with God in heaven. Yet there is always something that prevents or hinders us from reaching our goal or fulfilling the deepest longing of our inmost being/
What is it that prevents or blocks us from following Jesus who is the way, the truth and the life? These are: social and familial relations, lack of perseverance and wealth and possessions.
In order to be happy with God in heaven, believing is not enough. Following the Lord is not enough. To be true disciple of Jesus is necessary. A disciple not on our own terms and conditions. A disciple not on our standard or measure. A disciple not on our qualification and merit. But a disciple based on the grace, measure and purpose of our Lord Jesus Christ who is our Lord, Savior and Teacher.
Considering the Gospel as a whole we can somehow conclude that a true disciple of Jesus possesses a combination of three traits: singleness of purpose, undivided heart, and persevering spirit.
Singleness of purpose requires of us that whatever happens our ultimate purpose in life is to be happy with God in heaven. St. Paul reminds us that our ultimate destiny is heaven and our ultimate goal is to be happy with God. Therefore let us always guard ourselves against the danger of overindulging in worldly pleasure like drugs, alcohol, sex and food and not to be more preoccupied with worldly, material physical and sexual concerns. Else we will be tempted, misled, deceived, lost and enslaved by them.
Undivided heart requires of us that we will follow, love and serve the Lord wholeheartedly, freely and generously. Undivided heart reminds us that God wants His people to value and prioritize heaven over corporal, material and earthly things which may pass away. The moment we decided to follow the Lord that is also the moment that our loyalty, obedience and faithfulness to God must be unparalleled. Therefore, when it comes to priorities in life and hierarchy of values God takes precedence over our relations and possession, “Where your treasure is, there your heart is,” says the Lord.
Persevering spirit means that we will never give in to temptation and sins. It also means that we will never give up our faith, conviction, ideals, values in life even under the pressure of money, power, popularity and pleasure. Lastly, persevering spirit means that we will not quit what we have started even in the face of trials, hardships and persecution. Gen. Douglas McArthur once said, “Old age wrinkles the body, quitting wrinkles the soul.”
In today’s Mass let us be reminded that we are only pilgrims here on earth. Heaven is our homeland. To be completely and perfectly happy with God in heaven is our inmost longing, Have a singleness of purpose. Love and serve the Lord with undivided heart. Persevere in faith, hope and love.
There is a story told about Paul Cezanne who ranks among the world’s greatest artists. He painted for thirty five years before receiving any recognition. When an art dealer finally discovered him and exhibited his paintings in Paris, Cezanne was overwhelmed. Entering the exhibition with his son, he could not believe what he saw. “Look!” he said to his son, “I can’t believe it! They’ve even framed my paintings!”
The theme of today’s gospel is GREATNESS IN HUMILITY. Humility is such a rare and weird virtue. Rare, because as John Selden, a British jurist and statesman, said: “Humility is a virtue all preach, none practise, and yet everybody is content to hear. The master thinks it good doctrine for his servant, the laity for the clergy, and the clergy for the laity.” Weird because as Louis Evely described it, “the moment we think we have it, we lost it.”
Humility is one of the main pillars of the Christian life. “If you ask me”, St. Augustine says, “what is the essential thing in the religion and discipline of Jesus Christ, I shall reply: first humility, second humility and third humility” (“Letter 118”). In a similar story, when St. Bernard was asked what the four cardinal virtues were, he replied: “Humility, humility, humility and humility.”
What is humility? What does it entail? Based on today’s gospel’s account, greatness in humility entails three things:
First, put yourself last. Who is the greatest in God’s kingdom? The one who is humble and lowly of heart— who instead of asserting their rights willingly empty themselves of pride and self-seeking glory by taking the lowly position of a servant or child. “If you ask me”, St. Augustine says, “what is the essential thing in the religion and discipline of Jesus Christ, I shall reply: first humility, second humility and third humility” (“Letter 118”).
Unlike the proud and the arrogant, a disciple should not “…think more highly of himself than he ought to think; but to think so as to have sound judgment…” (Rom. 12:3). He must be prepared to take the last, least and lowest place. He must be ready and willing to become a servant of servants of all. It teaches us to prefer others over ourselves (Rom. 12:10). It is knowing our true position before God. It is not self-abasement or demeaning one’s self. “God is opposed to the proud, but gives grace to the humble” (James 4:6). Humility is necessary to be a disciple of Jesus (Matt. 18:3-4).
Second, be the servant of all. Greatness consists in humble service. “If any man would be first, he shall be last of all, and servant of all” (Mk 9:35). Jesus own teaching and example is a lesson for all of us. The humility of Jesus is described in Philippians 2:5-8, “Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death – even death on a cross!” (NIV). Christ whole life expresses his mission: “to serve, and to give his life as a ransom for many” (cf. CCC 608). As Christian, we are bound to do same – to be a servant of servants of all.
Third, to receive the seemingly insignificant human being with great love. God takes special care of the weak and will punish those who harm them and reward those who take care of them. To receive, love and serve a little child is to receive, love and serve Christ himself and the One who sent him. “Whosoever shall receive one of such little children in my name receives me, and whosoever receives me, receives not me, but him that sent me” (Mk 26-37).
Receiving a little child in Jesus’ name includes the unselfish care and support given for the poor and the needy who cannot repay us of our hospitality and generosity. Receiving, serving and loving the poor and the needy is serving and loving Jesus himself, hence, deserving of heavenly reward. Blessed are you when you “fed the hungry Christ, gave drink to the thirsty Christ, received the homeless Christ, clothed the naked Christ and visited the sick and the imprisoned Christ” (Mother Teresa of Calcutta) because you will inherit the kingdom prepared for you by my Father from the foundation of the world.
Humility is not only rare and weird, as I said earlier, but it is also difficult to conquer. As St. Francis de Sales said: “Pride – human pride dies 15 minutes after your own death.” History has shown us that person in power and authority is always tempted by pride, arrogance, honor, fame, wealth and corruption. Conscious of all these, St. Gregory the Great, who was pope from 590 to 640, adopted a title which has been applied to all Peter’s successors, a relevant reminded of Jesus’ teaching. The title is: “servos servorom” which means “the servant of servants of God” or “the least of all servants.”
Jesus in washing his disciples’ feet shows us the way we should walk, if we are to be like him, if we desire to follow him, not only to the cross at Good Friday, but to the glory of Easter Sunday. Wish to be the greatest of all? Put yourself last, be the servant of all, and receive the least, last and the lowest of society!
There is a question that has always nagged believers like us: Will there be many or few people saved? During certain periods this problem became so acute as to cause some people terrible anxiety, restlessness, depression and despair. More especially when they are in danger of death due to sickness and old age.
This Sunday’s Gospel informs us that Jesus himself was once asked this question: ‘Lord, will only a few people be saved?’
The question, as we see, focuses on the number — How many will be saved? Will it be many or few? In answering the question, Jesus shifts the focus from “how many” to “how” to be saved.
Jesus’ way of responding to these questions is not strange or discourteous. He is just acting in the way of one who wants to teach his disciples how to move from curiousity to wisdom; from idle question to real problem; from petty to essential issue that we need to grapple with in life
Again, in today’s Gospel, Jesus is not so much interested in revealing to us the number of the saved but how to be saved.
Have you ever asked yourselves the following questions? How can I possess eternal life? How can I enter the kingdom of heaven? How can I be saved? These questions really matter when it comes to the issue of ultimate destiny. These are the kind of questions we need to address now and always. Else we will compromise both our future and present, our life here on earth and hereafter.
St. Thomas Aquinas, who has been honored as Doctor of the Church and Angelic Doctor by the Catholic Church, has given us a beautiful answer to all the relevant questions? He wrote: “Three things are necessary for the salvation of man: to know what he ought to believe; to know what he ought to desire; and to know what he ought to do” (Two Precepts of Charity ).
Let us discuss these three things a bit deeper:
First, to know what we ought to believe. This refers to the need to have faith in Jesus. “Believing in Jesus Christ and in the One who sent him for our salvation is necessary for obtaining that salvation”: so teaches the First Vatican Council (1869-1870) in its Dogmatic Constitution on the Catholic Faith, Dei Filius (Denzinger-Schönmetzer, 3012). Why? Because “Without faith it is impossible to please [God]” (Hebrews 11:6). He who believes and is baptized will be saved, but he who does not believe will be condemned” (Mk 16:15).
Second, to know what we ought to desire. What is the deepest longing of our heart? The Catechism (see CCC 1729) teaches: “The Beatitudes reveal the goal of human existence, the ultimate end of human acts: happiness or blessedness (Mt 25:21,23; cf. CCC 1719), the coming of the Kingdom of God (cf. Mt 4:17), eternal life (Jn 17:3; cf. Mk 10:30), seeing God face to face or beatific vision (Mt 5:8; cf. 1 Jn 3:2; 1 Cor 13:12), sharing in his divine nature (2 Pt 1:4; St. Irenaeus, Adv. Haeres. 3, 19), filiation or (John 11:52), and rest in God (cf. Heb 4:7-11). ; see also Cf. CCC 1720). Simply said, “Do you aspire for a happy and intimate communion with God with his angels and saints in the kingdom of heaven for eternity?”
Third, to know what we ought to do. The kingdom of God is intended for all men and women of all generations and nations. But to enter the kingdom of God words are not enough, deeds are necessary such as:
Repentance. “Unless you change and humble yourself like a little child you cannot enter the Kingdom of God.” “From the Sermon on the Mount onwards, Jesus insists on conversion of heart: reconciliation with one’s brother before presenting an offering on the altar, love of enemies, and prayer for persecutors, prayer to the Father in secret, not heaping up empty phrases, prayerful forgiveness from the depths of the heart, purity of heart, and seeking the Kingdom before all else. This filial conversion is entirely directed to the Father” (CCC 268).
- · Detachment from possessions and relations. “The precept of detachment from riches is obligatory for entrance into the Kingdom of heaven” (CCC 2544).
- Observance of the Ten Commandments. “Whoever fulfills and teaches these commandments shall be great in the kingdom of God” (Mt 5:19). The Parable of the Rich Young Man reminds us of the permanent validity of the Ten Commandments as essential to one’s salvation.
- · Observance of the the Commandment of Love. “You shall love the Lord your God with all your heart, with all your soul, and with all your strength, and with all your mind” (Mk 12:30). “And your neighbor as yourself” (Lk 10:27) is the first and most important. It is not surprising, therefore, to hear Jesus giving his disciples a new commandment of love before he left them: “I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another (John 13:34-5).”
“God wills all men to be saved and to come to the knowledge of the truth” (1 Tim 2:3-4). He is “forbearing toward you, not wishing that any should perish” (2 Pt 3:9; cf. Mt 18:14). “Work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure” (Phil 2:12-13).