The other day executive members of the pastoral committee and finance committee of the parish celebrated the birthday of Fr. Milanese, our parish priest. I had the opportunity to expression my admiration of his Sunday homilies face to face. He demonstrated that he was very well-versed in the background information of different books in the Bible and in the proper hermeneutics a Biblical scholar should follow. He humbly said that in his formative days, the professors in the seminary put a lot of emphasis on the scripture. He did not think himself a Biblical scholar. Today, in his homily, he mentioned the "Baptist Movement" and the "Jesus Movement". These are no layman's terms. Fr. Milanese is serious.
From a sociological perspective, Christianity was just one of the many religious movements flourishing in Palestine in the first century. The socio-political situation was explosive. The common people, the ordinary Jews were resentful of the Roman occupation. The Romans were political genius. The Romans gave some benefits to the upper class to win them over to help the Romans rule over the majority. When the temporal rulers could not be trusted, common people naturally turned to deities. Such was the breeding ground of various political-religious movements. There arose the Herodians who supported the Roman rule. There were Zealots, a band of "terrorists" who engaged in guerrilla warfare with the Roman soldiers. There were Pharisees, legal professionals who could only criticize the Romans on a rational level. The Sadducees were the religious nemeses of the Pharisees. Disillusioned by the Temple worship in Jerusalem, the Essenes were ascetics withdrawn into the deserts. Relying on the availability of archeological discoveries, scholars do not still have any definite understanding of the religious landscape at that time. They speculate as much as the evidence allows.
Some scholars believe that John the Baptist was a member of the Essene sect. His baptism was a phenomenal success and a movement began. It is well known that Jesus was baptized by the Baptist. The Baptist and Jesus were cousins and many religious groups started with family members. For example, the Maccabeans who secured independence from the Greek empire for a hundred year. But Jesus did not stay with the Baptist. He had his own agenda. According to the canonical gospels, Jesus began his public ministry only after the Baptist was arrested by Herod Antipas. Two different movements were engendered. According to the Acts of the Apostles, the Baptist movement reached Ephesus before the Christians. However, the disciples of the Baptist were converted to Christianity upon hearing Paul's preaching (Acts 19:1-7). Perhaps that was the fate of the Baptist Movement in the future. The Baptist Movement did not leave behind any writing. We can only deduce their existence (and demise) from Christian documents.
The Baptist Movement and the Jesus Movement share some common features. For example, both founders died a martyr. Both movements were prophetic and challenged the authorities of the status quo: Baptists towards corrupt Herods and Christians the Jewish Council. We have no idea why the Baptist's followers had left the desert. Perhaps at the beheading of the Baptist, his followers sensed an impending danger and fled.
Similarly, Christianity began in Jerusalem. Had there not been persecutions from the Jewish Council and in particular, from Saul, they would have stayed there forever. Persecution only serves to spread a religious movement further abroad. If the Herodians were meant to destroy the Baptist Movement, they did not have to. The Christians had absorbed them, had helped them eliminated the annoying Baptist Movement.
If Christianity has been successful in "absorbing" the Baptist Movement, it has been less successful with Judaism. There had been converts coming from the Pharisees and the priests but Christianity fails to absorb or to replace Judaism. The ritual question of circumcision over which the acceptance of Gentiles inevitably raises is one of the irreconcilable factor. Moreover, the first Jewish Revolt in 66 to 70 A.D. was the final cut that severed them forever. The Christians refused to participate because the revolt leader claimed to be the Messiah, thus a false Messiah, an anti-Christ to them. Their schism was sealed. In 100 A.D., the Jews officially cursed Christians in their 19 Blessings.
The canonical gospels portrayed the Baptist as a herald, a forerunner for Christ. He knew his position in God's plan. The following statement attributed to him is found in the Synoptic Gospels.
John answered them all, "I baptize you with water; but he who is
mightier than I is coming, the thong of whose sandals I am not worthy to
untie; he will baptize you with the Holy Spirit and with fire." (Luke 3:16)
The gospel of John of has a similar saying minus the mention of the baptism of the Holy Spirit (John 1:26). The Baptist further said
He must increase, but I must decrease (John 3:30).
This is a good reminder for all evangelists, including us. We preach Christ, not ourselves. Christ must increase but we must decrease. Let us all follow the model of the Baptist to proclaim Christ.
Dear Lord, You have sent the Baptist to prepare for You a holy people to receive Your salvation. Bless our efforts so that the Kingdom of God may increase on earth. Amen.
Sunday, 24 June 2012
Sunday, 17 June 2012
What we don't understand
There are many things we understand, or we think we understand. However, there are far more things that we do not understand. The Gospel reading today told us that the seed sprouted and grew and yet the man (presumably the sower, the farmer) knew not how it happened (Mark 4:27). Well, that might be true for farmers two thousand years ago. Today, the knowledge about the growth of a seed is within reach of a junior secondary student. Can we conclude that the Gospel is outdated and that its teaching is no longer true today? Of course not. The saying is an analogy to describe the Kingdom of God. It tells us that the Kingdom of God develops along its own logic which we do not understand, even today.
There was a time before Einstein published his theory of relativity when physicists believed that they had understood all physical laws. The remaining tasks were to add extra digits behind the decimal points of physical constants. They were proven wrong. There are still mysteries to unearth and our intellectual quest sees no end.
These days, my mind is preoccupied with the topic of transsexualism. I intended to write my annual research paper on the topic. However, the Church upholds the dichotomy of genders: male and female. What was given at birth is not supposed to be tinkered with. Sexual Reassignment Surgeries would not be morally acceptable. No professor is likely to supervise this research paper. However, I still see that there is room for rational discussion. Perhaps I should defer this paper for one more year. In the meantime, I should study more deeply the Theology of Body written by the late Pope John Paul II.
The second reading today still gives me hope to justify the mutilation of the body.
For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body (2 Corinthians 5:10).
First of all, this verse reminds me of the eschatological dimension of our body which is part of the teachings of the Theology of Body. St. Paul teaches us that making good use of our body to do God's will is our task on earth. When we stand before the Judgment Seat of Christ, it is not what we do to our body, but what we do with our body that counts.
Secondly, Christ also teaches us that when there are obstacles that endanger our soul, viz. our eyes, hands and feet, we should be resolute in removing them (Mark 9:43-47)! Transsexuals have made a grave decision to remove their sexual organs in order to lead a psychosomatically more harmonized life. Will this argument stand?
Today is Father Day. This definitely should make me rethink my position on transsexuals who can never father any children. Father Day would be a sad reminder of their sterility. M2F transsexuals cannot bear children and F2M transsexuals are impotent. Of course, their sterility does not prevent them from adopting children, within the jurisdiction of the local laws.
Nowadays, we see more and more couples choosing not to have children. Some of them may be professionals who prefer devoting their energy in their careers. Some are rather too pessimistic about the future and, being responsible, choose not to bring children into this world to suffer. Here in Hong Kong, the 1997 return to China created a lot of confusion in the minds of the people. People were afraid of the political turmoils of Communist sovereignty. They did not want to see their children become Red Guards brainwashed with class struggle ideology. Those who could not migrate overseas were hesitant in giving birth to children. The occupancy rate of maternity wards dropped so much so that mainland pregnant mothers are coming over to take up the beds etc. My point is that sterility does not deny the right of transsexuals to marriage. Will this argument stand?
On a sociological level, the institution of family has been under threat since industrial revolution. Extended family is no longer viable nowadays. But the nuclear family is too fragile to withstand the onslaught of rapid social changes. Divorce rate is high. More and more young people do not contemplate setting up their own families etc.
The society is ever evolving. Family has served the society well. We need to maintain its integrity with supports on the societal level.
Dear Lord, You have never been a father. Still, bless us fathers. Amen.
There was a time before Einstein published his theory of relativity when physicists believed that they had understood all physical laws. The remaining tasks were to add extra digits behind the decimal points of physical constants. They were proven wrong. There are still mysteries to unearth and our intellectual quest sees no end.
These days, my mind is preoccupied with the topic of transsexualism. I intended to write my annual research paper on the topic. However, the Church upholds the dichotomy of genders: male and female. What was given at birth is not supposed to be tinkered with. Sexual Reassignment Surgeries would not be morally acceptable. No professor is likely to supervise this research paper. However, I still see that there is room for rational discussion. Perhaps I should defer this paper for one more year. In the meantime, I should study more deeply the Theology of Body written by the late Pope John Paul II.
The second reading today still gives me hope to justify the mutilation of the body.
For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body (2 Corinthians 5:10).
First of all, this verse reminds me of the eschatological dimension of our body which is part of the teachings of the Theology of Body. St. Paul teaches us that making good use of our body to do God's will is our task on earth. When we stand before the Judgment Seat of Christ, it is not what we do to our body, but what we do with our body that counts.
Secondly, Christ also teaches us that when there are obstacles that endanger our soul, viz. our eyes, hands and feet, we should be resolute in removing them (Mark 9:43-47)! Transsexuals have made a grave decision to remove their sexual organs in order to lead a psychosomatically more harmonized life. Will this argument stand?
Today is Father Day. This definitely should make me rethink my position on transsexuals who can never father any children. Father Day would be a sad reminder of their sterility. M2F transsexuals cannot bear children and F2M transsexuals are impotent. Of course, their sterility does not prevent them from adopting children, within the jurisdiction of the local laws.
Nowadays, we see more and more couples choosing not to have children. Some of them may be professionals who prefer devoting their energy in their careers. Some are rather too pessimistic about the future and, being responsible, choose not to bring children into this world to suffer. Here in Hong Kong, the 1997 return to China created a lot of confusion in the minds of the people. People were afraid of the political turmoils of Communist sovereignty. They did not want to see their children become Red Guards brainwashed with class struggle ideology. Those who could not migrate overseas were hesitant in giving birth to children. The occupancy rate of maternity wards dropped so much so that mainland pregnant mothers are coming over to take up the beds etc. My point is that sterility does not deny the right of transsexuals to marriage. Will this argument stand?
On a sociological level, the institution of family has been under threat since industrial revolution. Extended family is no longer viable nowadays. But the nuclear family is too fragile to withstand the onslaught of rapid social changes. Divorce rate is high. More and more young people do not contemplate setting up their own families etc.
The society is ever evolving. Family has served the society well. We need to maintain its integrity with supports on the societal level.
Dear Lord, You have never been a father. Still, bless us fathers. Amen.
Sunday, 10 June 2012
Corpus Christi 2012
Christians are called to be saints (Romans 1:7). They are called to lead a holy life but life is not at all holy. Human efforts alone can never attain holiness which is rather other-worldly. Therefore holiness in (daily) life is rather contradictory. But God is almighty. What is impossible for men is all too easy for God (Mark 10:25). God makes what is impossible for men possible. He does it in the most mundane way.
First of all, the Son of God incarnated as a human being, Jesus. This is an extraordinary feat indeed though at first hearing it wasn't so extraordinary after all. Many Chinese myths and legends also contain such elements of incarnation. God is almighty. He can do whatever He wants as long as that something is not against His nature, so said the theologians. But the incarnation of Christ is more subtle. Of course He can live "inside" a human body, so to speak. But He has to make sure that the human body is able to contain Him, will not be destroyed by His power! That is easier said than done. Of course, incarnation is something more complicated than simply living inside. In order to be truly human, God has to retain the humanity of Jesus. His humanity is not swallowed, destroyed, or kidnapped by the divinity of God. Otherwise, Jesus were not a free person. His obedience and death on the cross would be worthless. See the complication now? Many Chinese folklore and myths are meant to entertain. They don't care about these Christian intrigues.
Secondly, Christ loves us totally. He leaves behind His Body and Blood, in short, His life to help us attain holiness even in the mundane world. To do this, he instituted the Holy Eucharist at the Last Supper and commanded us to participate in this heavenly banquet to share His eternal life in holiness. The Church follows His command to celebrate in the liturgy called Mass. Now, the Son of God has gone one step further to incarnate in ordinary bread and wine to feed us. In receiving the Holy Eucharist, we receive the life of the Son of God. He is willing to be absorbed by us, to become our flesh and blood so that at the end of the world, we may rise again with His flesh and blood. Meanwhile, we are to lead a life of holiness in this mundane world.
Thirdly, what is holiness?
Holiness refers to something that does not belong to this world. It belongs to God. So, how can we attain holiness in this world? Let me assure, men have done this for ages! Whatever dedicated to God belongs to God and thus becomes holy. There have been holy places, holy vessels and holy people. All of them are dedicated to God and thus sacred. Therefore, when we lead a dedicated life for God, we are holy. This is exactly what Christians are called to be. But life is difficult and leading a life of holiness is even more difficult. Don't be discouraged. Being difficult only means being challenging, not being impossible. Christ is here to help us. The Church is here to help us. The Church administers 7 sacraments to help us. The Holy Eucharist is one of them.
Fourthly, in receiving the Holy Eucharist, the human race is made one. Christians help each other in attaining this holiness. In the Holy Eucharist, Christians are merged into one Mystic Body of Christ. The Holy Eucharist is the love of Christ. Love is the binding force that join us together. Love is outgoing and overflowing. Our individual love may be tiny but combined is great. It empowers us and is transforming. We will be more Christ-like and thus, holy. In the process of transformation, we transform the environment, the world we live in. We help to redeem the world we have contaminated. We participate in the redemptive project of Christ.
Dear Lord, sanctify us with Your Body and Blood. Let our bodies and blood sanctify our world. Amen.
First of all, the Son of God incarnated as a human being, Jesus. This is an extraordinary feat indeed though at first hearing it wasn't so extraordinary after all. Many Chinese myths and legends also contain such elements of incarnation. God is almighty. He can do whatever He wants as long as that something is not against His nature, so said the theologians. But the incarnation of Christ is more subtle. Of course He can live "inside" a human body, so to speak. But He has to make sure that the human body is able to contain Him, will not be destroyed by His power! That is easier said than done. Of course, incarnation is something more complicated than simply living inside. In order to be truly human, God has to retain the humanity of Jesus. His humanity is not swallowed, destroyed, or kidnapped by the divinity of God. Otherwise, Jesus were not a free person. His obedience and death on the cross would be worthless. See the complication now? Many Chinese folklore and myths are meant to entertain. They don't care about these Christian intrigues.
Secondly, Christ loves us totally. He leaves behind His Body and Blood, in short, His life to help us attain holiness even in the mundane world. To do this, he instituted the Holy Eucharist at the Last Supper and commanded us to participate in this heavenly banquet to share His eternal life in holiness. The Church follows His command to celebrate in the liturgy called Mass. Now, the Son of God has gone one step further to incarnate in ordinary bread and wine to feed us. In receiving the Holy Eucharist, we receive the life of the Son of God. He is willing to be absorbed by us, to become our flesh and blood so that at the end of the world, we may rise again with His flesh and blood. Meanwhile, we are to lead a life of holiness in this mundane world.
Thirdly, what is holiness?
Holiness refers to something that does not belong to this world. It belongs to God. So, how can we attain holiness in this world? Let me assure, men have done this for ages! Whatever dedicated to God belongs to God and thus becomes holy. There have been holy places, holy vessels and holy people. All of them are dedicated to God and thus sacred. Therefore, when we lead a dedicated life for God, we are holy. This is exactly what Christians are called to be. But life is difficult and leading a life of holiness is even more difficult. Don't be discouraged. Being difficult only means being challenging, not being impossible. Christ is here to help us. The Church is here to help us. The Church administers 7 sacraments to help us. The Holy Eucharist is one of them.
Fourthly, in receiving the Holy Eucharist, the human race is made one. Christians help each other in attaining this holiness. In the Holy Eucharist, Christians are merged into one Mystic Body of Christ. The Holy Eucharist is the love of Christ. Love is the binding force that join us together. Love is outgoing and overflowing. Our individual love may be tiny but combined is great. It empowers us and is transforming. We will be more Christ-like and thus, holy. In the process of transformation, we transform the environment, the world we live in. We help to redeem the world we have contaminated. We participate in the redemptive project of Christ.
Dear Lord, sanctify us with Your Body and Blood. Let our bodies and blood sanctify our world. Amen.
Sunday, 3 June 2012
Feast of the Blessed Trinity
The Jewish God is one. So is the Christian God.
There are 3 persons in the Christian God. This is a new understanding beyond Judaism.
The Christian God is good. He loves His Creation, in particular, human beings who fail Him.
God is love. He does not wish our perish. He sent His Son to redeem us.
The Son of God reveals us the Father. In the Son, we are able to see the Father, only partially because of our limited capacity. But one thing we are sure. God is love.
When the Son accomplished His mission, He returned to the Father. But He did not leave us behind like orphans. He sent His Spirit to sanctify us.
"and lo, I am with you always, to the close of the age." (Matthew 28:20b)
After all, the Son has not left us completely. Meanwhile, we have a lot to learn about our God.
First of all, early believers, most of whom were Jews, gradually came to the understanding that Jesus of Nazareth was no mere mortal. He was God incarnate. This belief in one more God brought the early Christians in direct conflict with the Jews. Then, there arose three hundred years of argument about the two natures of Jesus among Christians, both Gentile and Jewish. Jesus is both human and divine. If he were divine, how could he die on the cross? Was the crucifixion a death in appearance, a show only? These were difficult questions posed against Christians.
Then, after struggling for more than 300 years, early Christians came to understand that the Christian God is a community. The Father, the Son and the Holy Spirit form a community. As the followers of the Son, we form a community, the Church. Before the Son returned to the Father, He commissioned the redeemed believers to continue His mission.
"Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
teaching them to observe all that I have commanded you" (Matthew 28:19-20a).
To baptize the converts in the name of the Father and of the Son and of the Holy Spirit is a liturgical formula. This formula is recited in all baptisms. It expresses what the Christians believe in. But this was not always the case. For example, in the Acts of the Apostles, early Christians baptized in the name of Lord Jesus only (Acts 8:16, 10:48, 19:5). Therefore, it shows a gradual understanding, an evolving theology of God. In the beginning, Christians baptized in the name of Lord Jesus only. This baptism also gave converts the Holy Spirit. Later, Christians came to understand the Blessed Trinity more, they began to baptize in the name of the Blessed Trinity. Their liturgy expresses their beliefs.
The Great Commission in Matthew 28 aims at building up a sacred community among the nations, to actualize the Blessed Trinity on earth.
With our limited capacity and different experiences, our understanding of the Blessed Trinity is not uniform. But one thing we are sure. God is love. That is to say, the Blessed Trinity is a community of love. There are different kinds of community but all of them occupy space. Some are loosely connected and mingle generously with other neighbouring communities. They exchange information and resources, thus enriching each other. Some are tightly knitted and will not admit outsiders easily. But all communities exist for a purpose of their own. Each of them has their own characteristics.
Some communities are big in size. In order to stick together, members are highly disciplined through the exercise of authority. The range of influence of love is short. It is inversely proportional to the size of the group. Therefore, in order to maintain a huge community of love, the exercise of authority is essential. Authority is cold and love is warm. Therefore, there is always a tension between exercising authority and love in a huge community. To strike a balance between authority and love is an art.
The Blessed Trinity is a community of love. It is a mystery to contemplate.
Dear Lord, my intellect is futile. I offer up my heart. Let it drink to its full of Your love. Amen.
There are 3 persons in the Christian God. This is a new understanding beyond Judaism.
The Christian God is good. He loves His Creation, in particular, human beings who fail Him.
God is love. He does not wish our perish. He sent His Son to redeem us.
The Son of God reveals us the Father. In the Son, we are able to see the Father, only partially because of our limited capacity. But one thing we are sure. God is love.
When the Son accomplished His mission, He returned to the Father. But He did not leave us behind like orphans. He sent His Spirit to sanctify us.
"and lo, I am with you always, to the close of the age." (Matthew 28:20b)
After all, the Son has not left us completely. Meanwhile, we have a lot to learn about our God.
First of all, early believers, most of whom were Jews, gradually came to the understanding that Jesus of Nazareth was no mere mortal. He was God incarnate. This belief in one more God brought the early Christians in direct conflict with the Jews. Then, there arose three hundred years of argument about the two natures of Jesus among Christians, both Gentile and Jewish. Jesus is both human and divine. If he were divine, how could he die on the cross? Was the crucifixion a death in appearance, a show only? These were difficult questions posed against Christians.
Then, after struggling for more than 300 years, early Christians came to understand that the Christian God is a community. The Father, the Son and the Holy Spirit form a community. As the followers of the Son, we form a community, the Church. Before the Son returned to the Father, He commissioned the redeemed believers to continue His mission.
"Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
teaching them to observe all that I have commanded you" (Matthew 28:19-20a).
To baptize the converts in the name of the Father and of the Son and of the Holy Spirit is a liturgical formula. This formula is recited in all baptisms. It expresses what the Christians believe in. But this was not always the case. For example, in the Acts of the Apostles, early Christians baptized in the name of Lord Jesus only (Acts 8:16, 10:48, 19:5). Therefore, it shows a gradual understanding, an evolving theology of God. In the beginning, Christians baptized in the name of Lord Jesus only. This baptism also gave converts the Holy Spirit. Later, Christians came to understand the Blessed Trinity more, they began to baptize in the name of the Blessed Trinity. Their liturgy expresses their beliefs.
The Great Commission in Matthew 28 aims at building up a sacred community among the nations, to actualize the Blessed Trinity on earth.
With our limited capacity and different experiences, our understanding of the Blessed Trinity is not uniform. But one thing we are sure. God is love. That is to say, the Blessed Trinity is a community of love. There are different kinds of community but all of them occupy space. Some are loosely connected and mingle generously with other neighbouring communities. They exchange information and resources, thus enriching each other. Some are tightly knitted and will not admit outsiders easily. But all communities exist for a purpose of their own. Each of them has their own characteristics.
Some communities are big in size. In order to stick together, members are highly disciplined through the exercise of authority. The range of influence of love is short. It is inversely proportional to the size of the group. Therefore, in order to maintain a huge community of love, the exercise of authority is essential. Authority is cold and love is warm. Therefore, there is always a tension between exercising authority and love in a huge community. To strike a balance between authority and love is an art.
The Blessed Trinity is a community of love. It is a mystery to contemplate.
Dear Lord, my intellect is futile. I offer up my heart. Let it drink to its full of Your love. Amen.
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