Turn everything into prayer

THAT’S the challenge we have to learn to tackle. That’s because prayer is the ideal condition we can have in this life. It establishes and keeps our proper relation with God. It makes us discern God’s abiding interventions in our life, prompting us on how we have to think, speak, do, react and behave in any situation we can find ourselves in. Let’s remember that God speaks to us in all the situations, conditions and circumstances of our life. 

 Prayer gives us the proper attitude toward God and others and everything else in our life. It enables to love properly and to develop the virtues that we all need to grow toward the perfection of our humanity. 

 Prayer is our basic correspondence to God’s continuing work of creation and redemption in us. We need it much more than we need air or food. Thus, we need to do our part in learning it and in doing it all our life. 

 In other words, with prayer we do our part in building up in ourselves the image of God who is fully revealed, given and shared with us in Christ through the Holy Spirit. Christ is the pattern of our humanity and the redeemer of our damaged humanity. We are supposed to be “alter Christus,” another Christ.

 It’s important that our prayer is considered as necessary and indispensable as breathing. This is how to make prayer very personal and abiding. Short of that, it’s very understandable to deem prayer as a useless burden. 

 With prayer, we can get to be receptive to God’s will and ways. We become familiar with his words and his teachings that are a sure guide in our life. With it, we are not simply living our life on our own. We are living it with God, which is how our life should be, since we are his creatures, and creatures made in his image and likeness, meant to enter and take part in the very life of God himself. 

 With prayer, we get to share in a most intimate way what God has—his wisdom, his power, his goodness, mercy and compassion, his knowledge of things, etc. And especially when the sting of our weakness and the strong temptations come, prayer is what enables us to deal with them properly. 

 We actually never run out of material for prayer. And the very feeling of boredom and helplessness, for example, is a very fertile ground for prayer to grow. If we would react to this predicament with humility, that’s when we can easily become intimate and sincere with God, and prayer can spontaneously start. 

 Actually, with just a little effort, we can already pray. For sure, we will always have some plans and intentions that we can pray for. They can be something personal, or related to the family, our work, our relations with others. 

 To be sure, prayer can lend itself to different forms and ways. There’s the vocal prayer, the liturgical prayer, the meditative and contemplative prayer. But even in the midst of our hectic temporal affairs, we can still manage to pray as we ought if we only know how to do everything with God and for God, if not with actual intention, then at least with virtual intention. 

 We should just learn to develop the discipline of praying. We should train ourselves in this indispensable duty of ours.

Without God, everything we do would just be vanity

INDEED, that is what would surely happen. Without God, despite whatever brilliance and human and worldly success we may manage to achieve through our powers alone, everything would just be an exercise of self-indulgence and vanity that would lead us nowhere other than the ultimate disaster. 

 That is why Christ tried his best to convince the leading Jews then and now, us, that he comes from God and that he shows us the whole truth about ourselves, the truth that would make us really free, rid of the many subtle and sweet forms of slavery and bondage that we are prone to fall into. (cfr. Jn 8,31-42) 

 “If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free,” he said. We really need to train ourselves to have a certain abiding hunger and thirst for Christ, for his word and teaching, because, as he said, that is how we would truly be free. 

 This training should start as early as possible, right there at home when kids are still kids. They may not understand things yet, but they would eagerly follow what the parents, teachers and elders would teach and show them. And from there, they should be slowly made to understand who they really are and how they should be. 

 They have to be taught in a gradual but steady way that they, and all of us, are meant to be with God always, to do everything with him and for him, explaining slowly why this is so. 

 That is why, parents should first be properly taught about this, since they are the first teachers of their children. And they should not be teaching by words only, but also and mainly by deeds and example. The consistency between words and deeds should be made clear for their children to see. 

 Why do we need to be with God always? The quick answer is because we have been made in God’s image and likeness. We are supposed to share the very life and nature of God, a basic truth about ourselves that indeed is tremendously incredible, but which has to be explained well and inculcated in children’s mind as early as the children are able to understand things. 

 Without God, we would just be doing things on our own, without the eternal effects that our life and all our deeds ought to have. Our life would simply be of the perishable type, since without God, we would not be able to convert the perishable things in our life into something imperishable. (cfr. 1 Cor 15,53) 

 Everyone should be made to realize that we need to be with God more than we need air, water and food, which obviously are our necessities. It’s indeed a big challenge to be able to see that truth and to act in accordance to it. 

 Obviously, this will take a long and even a life-long process that will involve studying and internalizing the truths of our Christian faith, the development of virtues, the recourse to the sacraments and to the means of continuing formation. 

 There definitely is need to learn how to pray, how to offer sacrifices, and how to avail of spiritual guidance. The art of spiritual and ascetical struggle should be mastered. 

 But before anything else, everyone should be made to see and understand why being with God offers us the best life we can have in this world, and why being by ourselves gives us the worst condition in life despite its apparent beauty.

Learning to be docile to God’s promptings

LET’S hope that we give due attention to this basic duty of ours of how to be docile to the abiding promptings of God through the Holy Spirit. Let’s remember that God is our creator and we are his creatures. As such, God and us as creator and creatures can and should never be separated. 

 Why? That’s because God as our creator is the one who gives us our very own existence. He can never be absent from us because, otherwise, we will lose our own existence. The creator cannot be absent from his creature, since not only does he give existence to his creature but also keeps it. Without the creator, the creature ceases to exist. 

 So, every creature, from the smallest to the biggest, from the inanimate to the living, from the material to the spiritual, from the natural to the supernatural, etc. has God in him or in it. That is why we can say that God is everywhere. 

 God as creator of all things governs all of his creation by giving each of them their appropriate law with the view of ultimately giving glory to the creator. By creating the universe, God as creator has no other purpose than to share in varying ways what he has with his creatures. And the bottom line is for the creatures to be united with the creator, giving glory to the creator in their own way. 

 In our case, since we have been created to be God’s image and likeness, sharers of his supernatural life and divine nature, we have been endowed by him mainly through our spiritual powers of intelligence and will so that we can know and love him. 

 That is the proper character of our relation with our creator. And since God is infinitely above our nature, God gives us his grace so that we can achieve what we on our own cannot—sharing his very own life and nature. 

 This giving of grace is something gratuitous to which we have to learn to correspond properly. Said another way, God is actually always intervening in our lives, giving us direction of how we should pursue our lives, not only from time to time but rather all the time. 

 This is where we are told that God through the Holy Spirit continues to send us promptings so we can act and be as children of God, sharers of his life and nature, even while here in our temporal world. 

 That is why we need to learn how to discern and to be docile to all these abiding promptings of the Holy Spirit in our life. Christ himself said it very clearly. “The Advocate, the Holy Spirit whom the Father will send in my name, he will teach you everything and remind you of all that I told you.” (14,26) 

 We have to understand that the Holy Spirit perpetuates the presence and redemptive action of Christ all throughout time, with all the drama, vagaries, ups and downs that we men make in our history. 

 We have to do everything to keep this awareness of the Holy Spirit’s abiding interventions in our life alive and operative. This duty and task are not meant for some special people only but rather for all of us. And this we can do if we try to keep ourselves always in the presence of God, constantly asking him and consulting him. 

 “Oh, Holy Spirit,” we may start asking, for example, “how should I understand this thing that is happening to me now, how should I react and behave, what are you trying to tell me in this particular event and circumstance, etc.?”

Human and demonic malice can only go so far

THIS is what we can gather from the story of the beautiful Susannah who was the object of lust by two elderly men and who was falsely accused of wrongdoing because she refused to accede to their evil request. (cfr. Daniel 13,41c-62) 

 These two elders occupied high positions in the community, being appointed judges. This fact somehow reminds us that our capacity to do evil does not depend on how young or how old we are. 

 We are capable of doing evil at any age—with the exception perhaps of the innocent children and those with certain disabilities. And the good things—wealth, talents, prestige, power, etc.—that we enjoy can be used to pursue an evil plan. In fact, the better endowed we are, the greater and graver malice we can commit. 

 That is why we should be most careful with whatever human and God-given gifts we may have. They should only be used and enjoyed with God always and with the good of others in mind. Using and enjoying them simply for ourselves can only mean disaster for us, sooner or later, one way or another. 

 The story of Susannah also reminds us that it always pays to stick to what is truly good for us, even if by so doing may involve great sacrifice. Of course, what is truly good for us is to obey the commandments of God and to carry out God’s will and ways. We should be willing to prefer suffering, and even death, if it has to come to that point, rather than to accede to do evil. 

 We should be wary of our tendency to react to the evil and malice inflicted on us in a purely human way. Without referring things to God, we can only become bitter and prone to fall into anger and hatred and to devise ways of how to get even with the evil doers. 

 We should not be afraid to be faithful to God at all costs. We know that even if we may appear to be a victim of the most heinous injustice in this life, God, in his own mysterious ways, can never be outsmarted by whatever complicated malicious plots and schemes we may encounter in life. God’s providence is all powerful, all wise and all effective. He can even draw good from evil. 

 And so, we should not allow ourselves to sink into unnecessary worries and anxiety when we appear to be victimized by the malice of men and the devil. They cannot go far really. Sooner or later, the truth will always come out, and justice will always be served, if not in this life, then surely in the next. 

 We should never sacrifice charity which should cover even those who play the role of villains in our life. Remember that Christ told us clearly that we have to love even our enemies. (cfr. Mt 5,44) Obviously, we can only do that if we truly identify ourselves with Christ. 

 In the end, what truly matters is that we identify ourselves with Christ. With him, nothing can bother us. As St. Paul said in his Letter to the Romans, all things, including the negative elements in our life, will work out for the good. (cfr. 8,28) 

 We should see to it that we are spiritually and morally healthy and strong as we tackle all the possible cases of human and demonic malice that we may encounter in our life.   

The graver the sin, the greater should be the compassion and mercy

THIS somehow is the lesson we can draw from that gospel episode about the woman caught in adultery and dragged to Christ to see if she should be stoned to death according to some Mosaic law. (cfr. Jn 8,1-11) 

 As the story unfolds, Christ simply kept quiet, knowing that those who dragged the woman to him was simply trying to test him. After a while, he stood up and told them that he who had no sin could cast the first stone. 

 We know what happened after that. No one dared to do so. Instead, the accusers started to leave one by one, until it was only the woman left with Christ. That was when Christ asked the woman if anyone stoned her. When she answered, “No one,” Christ simply dismissed her with the advice to sin no more. 

 This story is full of meaning that reflects how deep and so entrenched and ingrained in our human condition our weaknesses are. Despite our best efforts, we know that sooner or later we would succumb to them. This reminds us of what St. Paul once lamented about himself: 

 “In my inner being I delight in God’s law; but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. What a wretched man I am! Who will rescue me from this body that is subject to death? Thanks be to God, who delivers me through Jesus Christ our Lord!” (Rom 7,22-25) 

 In our relation with others, let’s see to it that we channel the same attitude of compassion and mercy Christ had and continues to have towards all of us, sinners. We know that when a baby makes a mess, we don’t mind it so much. We are even eager to clean it up. That’s because we love the baby, and we understand that the baby cannot help but make some mess. 

 When we are dealing with the defects, mistakes and sins of older persons, we should even show greater compassion and mercy, because even if they are supposed to know better, we also know that their weaknesses can overpower them. 

 Nowadays, with the rise of cases of addiction, obsession and mental and psychological illnesses, we should really be ready to show more compassion and to offer mercy to those involved. 

 Even more, with those who appear normal in the different aspects of their health and yet can still fall into some mess, and even a graver mess, we should show greater compassion and mercy, since they would need it more than what babies and those older persons with some health issues would need. 

 Yes, we may apply a little of the Mosaic law, clarifying the issues involved, rendering justice and some punitive action, but in the end, we should apply greater compassion and mercy to those involved. This was the way Christ dealt with sinners. This is also how we should deal with anyone who causes some messes in our life. 

 We need to be always reminded that we are truly helpless without God. There is no other way but for us to fall into some sin. We just have to understand each other, and strengthen our conviction of what St. Paul once articulated: “Where sin abounded, grace much more abound.” (Rom 5,20) 

 Of course, we should try our best to avoid sin and making a mess. But we know that we can only go so far. Let’s just be consoled by what a psalm once expressed: “God’s anger is for a moment, but his mercy is forever.” (30,5) And let’s also live this wonderful truth of our faith ourselves.

Good resolutions, affection and inspiration

THESE should be the effects if we truly have a good prayer. We would be filled with inspiration and affection and moved to make resolutions to follow and fulfill what God wants of us. We would have a purpose-driven life, not one marked by boredom, etc. To be sure, God is always intervening in our lives, prompting us to do his will and his ways. 

 Like the saints, martyrs and other holy people through the ages, we can manage to face and tackle whatever challenges and trials there would be in our life, and bear whatever difficulty and suffering we can encounter. 

 In fact, we would lose the fear of suffering and would even be welcoming to them, just as Christ himself looked forward and embraced the cross to bring about the salvation of mankind. To top it all, we can manage to do great and even impossible things. Let’s always remember that God always takes the initiative to share what he has with us. He empowers us to be like him. That’s his will for us! 

 We really should make our prayer real prayer, a living connection with God which is actually very possible because not only is God everywhere. He is also full of love, concern and solicitude for us and for our needs. He wants to be with us always, and to direct our life towards him. It would really be just up to us to correspond to his ever-present love for us. 

 We should just really learn the ropes of how to truly pray. This requires us, of course, to activate the God-given gift of faith, hope and charity, and to submit ourselves to a certain plan and discipline, so we can use all our human faculties to this most important duty of ours to pray. 

 We know that we are easily trapped in our earthly condition, indifferent to the spiritual and supernatural dimensions of our life. We have to learn how to transcend from our natural and earthly conditions, without leaving them behind, in order to enter into the spiritual and supernatural dimension of our life, since we are meant to share in the very supernatural life and divine nature of God. 

 Especially these days when our external and corporeal senses get so easily overstimulated that we become numb to the spiritual and supernatural dimensions of our life, we have to practice what Christ himself once said—that in order to follow him, we need to deny ourselves and carry the cross. (cfr. Mt 16,24) 

 We have need to disengage ourselves from time to time from our earthly concerns, turning off our corporeal senses, so to speak, if only to engage ourselves in a spiritual conversation with God and enter into the supernatural world which God shares with us. 

 This is what is meant to have a contemplative life which is actually meant for all of us, especially those of us in the middle of the world. This contemplative life is not meant only for some people—the nuns, priests and other consecrated persons. It’s meant for all of us. 

 This contemplative life can be pursued and achieved if we manage to do a daily good prayer that should fill us with good resolutions, affection and inspiration. With it, we can manage little by little to do the things of God and not just our own things, which is how our life should be.

“Lord, show us the way…”

THIS should be the request that we should constantly make as we pursue the real goal of our life, which is our own sanctification and our duty to do apostolate. God in Christ has offered us “the way, the truth and the life” so we can manage to be on the right path despite the heavy drama that we can encounter in our earthly life. 

 We should always go to God in all our efforts to grow into the fulfillment and perfection of our humanity. We should never rely on our own human powers alone, though we have to also make full use of them, but always under the animation of God’s grace. 

 That gospel episode where Christ practically begged the leading Jews of his time to believe him rather than their own ideas (cfr. Jn 5,31-47) clearly tells us we should refer everything in our life to Christ. 

 Even the basic things of our life—like how to study and work well, how to live the virtues of humility, temperance, order, etc.—just should not be a matter of personal concern alone. God in Christ through the Holy Spirit should be at the beginning, end and the middle of them all. 

 This is how we can make all our temporal and earthly affairs acquire the eternal and redemptive value that we should all aspire. Thus, we have to learn the habit of asking Christ, “Lord, show us the way…” In fact, we should try to make that habit like instinct because such attitude is truly proper to us. 

 When we just rely on our own powers, there is no way but for us to simply end in some disaster sooner or later. When we get blinded by our own pride, we would even willingly head to such disaster not knowing that such is the case. 

 We cannot deny that given the basic truth of our faith that we are God’s image and likeness, sharers of his supernatural life and divine nature, we are faced with an impossible challenge. It would only be with him that we can manage to make the impossible possible and practicable. 

 We would not know how to pray if we would just rely on our human talents alone. Much less would we be able to resist the many strong temptations around, especially in the area of purity, if we are not with God. 

 Obviously, we have to fight against the usual natural, not to mention the infranatural, awkwardness involved in this effort to refer everything to God. We really need to activate our faith, hope and charity that first of all are gifts given to us by God. That is how we can counter that awkwardness. 

 Let’s hope that we can make it as some kind of system in our life to instinctively refer everything to God, asking him to concretely show us the way of how to deal with a particular issue in our life. We have to acknowledge that we are actually helpless when we are just by ourselves. 

 For this, we really should rev up our intellect and will, the primary faculties we have, so that they can actively engage us with God as we go through the different events and situations in life. They are the faculties that would spark and keep our faith, hope and charity alive and kicking. They are the ones that are supposed to direct the other faculties and powers we have so they can act at God’s promptings.

Pivoting from the customary to the heroic

THIS is how our spiritual life should be, how our relation with God and with everybody else should be. It will always involve the dynamic of pivoting from where we are at the moment to another and higher level of love and self-giving. 

 We have to be wary of our tendency to be contented with what we may already have achieved in terms of loving. We should see to it that we continue to break new frontiers in loving. Despite our limitations, we know that with God, nothing is impossible. Things would just depend on us, on how we are receptive and corresponsive to God who loves us first and teaches us and enables us to love the way he loves. 

 Let’s not be deceived by the rationalization that we have already given much. St. Augustine somehow warned us of that danger when he said to the effect the in our spiritual life, if we do not move forward, we actually move backward. There’s no such thing as a stable point in loving. 

 Heroism is the name of the game of our life. We have to go all the way until we give up our life, channeling the same love that Christ showed us. He gave up his life out of love for us and in fidelity to God the Father’s will. 

 For this, we really need to continually ask God for grace, light and strength, so we may know what we ought to do. We have to make plans and strategies to carry out this ideal of love meant for us. 

 We have to remember that God already has given us everything so we can love the way he loves us. As Christ said: “To whom much is given, much will be required.” (Lk 12,48) We have been blessed with talents, wealth, knowledge, or time and are expected to use these gifts to help others and to give glory to God. 

 Definitely, loving will always involve and, in fact, require sacrifice. Where there is no sacrifice, there cannot be love. Love grows only to the extent that we are willing to make sacrifices. Without sacrifice, we sooner or later will be swallowed up by our own egoism, our own selfishness. 

 And this selfishness can take the form of laziness, attachment to certain things to the point of self-absorption, etc. We have to be ready to do battle against these anomalous tendencies of ours. 

 We should always remember that the very essence of love is self-giving. In love, the lover needs to lose himself in his beloved. He has to be identified with his beloved. And this will always involve self-denial. 

 The self-giving and losing that love requires would actually enrich the person in his dignity. This way of loving conforms to what Christ himself said: “Whoever would save his life will lose it, and whoever loses his life for my sake will find it.” (Mt 16,25) 

 That’s why Christ himself said that if anyone wants to follow him, that person has to deny himself and, in fact, should carry the cross also. Otherwise, he cannot love. And true love is personified in Christ himself. 

 In other words, we can only love truly when we identify ourselves with Christ who precisely commanded us to love one another as he himself has loved us. We have to understand that only in Christ would we manage to keep our love alive and vibrant, always fresh, new and creative. It’s a love that is open to anything, and willing to go through all the challenges, trials, difficulties, etc. 

 In short, only with Christ can we manage to pivot from the customary to the heroic, from the traditional to the innovative, etc.!

Unifying our external senses and our spiritual powers

WE should do our best to pursue this ideal. We know that due to our wounded condition here on earth, there is division and conflict between our corporeal and spiritual dimensions of our life. St. Paul articulated this condition well when he said: “I do not do the good I want to do, but the evil I do not want to do—this I keep on doing.” (Rom 7,19) 

 But there is always hope as long as we also train ourselves precisely to unify our external senses and corporeal faculties, and our spiritual powers. Unifying our external senses and our spiritual powers brings about the basic unity of life we are meant to have. It’s a way to achieve that ideal condition of our life where we become recollected and contemplative even in the midst of our earthly affairs. 

 And by unity of life, we mean the ideal of first of all letting our spiritual powers be animated by the spirit of God, and then letting our spiritual powers animate our external senses. The perfection of this unity of life is when we manage to unite ourselves in the life and nature of God as we are meant to be, since we are God’s image and likeness. 

 Of course, our external senses—sight, hearing, feeling, etc.—feed our spiritual powers of our intelligence and will with raw data, but these spiritual powers of ours, in a manner of speaking, should refine and purify the data received, and animate them with the spirit of God, that is, with our faith, hope and charity. 

 We should avoid reversing the roles between our corporeal and spiritual faculties, making our external senses rule and dominate our spiritual powers. Nowadays, this anomaly is taking place and is quite common even. Our external senses are now overstimulated to such an extent that they deaden or numb our spiritual faculties. 

 As consequences, we are seeing a rise in mental illness and a greater vulnerability to demonic possessions and other irregular situations. Many people, especially the young ones, are falling into all kinds of obsessions and addictions. 

 The main problem, of course, is that the senses are not united or inspired by faith. They are just left on their own, ruled mainly by instincts and other biological factors. Or at best they may be guided only by an intelligence that is not yet enlightened by faith. 

 And things can become so bad that these senses can get quite hostile to anything related to faith that definitely involves spiritual and supernatural realities. We need to realize that the first, last and constant object that our senses should perceive is God since he is the origin of everything, the maintainer of the existence of all things. He is everywhere. .

As St. Augustine once said: “To find where God is may be difficult, but to find where he is not, that is even more difficult.” And to be sure, God’s presence in everything is not something cold and indifferent. It is full of love and solicitude. He is always and actively intervening in our lives. 

 We need to train our senses to be guided by our Christian faith, hope and charity, so we can capture this very consoling reality. They should not just be left on their own, guided and ruled only by factors other than our faith, hope and charity. That state of affairs would lead us nowhere other than trouble. 

 Thus, if we are serious with guiding our senses and emotions with faith, we have to realize that our faith should not just be an intellectual affair, lived and pursued only in the spiritual world of good intentions and right doctrine. It has to involve the basic elements of our humanity, which are our senses, our feelings, our emotions and passions.

Speak and listen with charity always

SOMEONE sent me a podcast about how one should speak so that people listen and not get turned off. Among the mistakes that should be avoided in this regard are the following: neglecting to prepare, using filler words, talking too fast, talking too softly, forgetting to make eye contact, using distracting mannerisms, having low energy, misusing visual aids, etc. 

 I suppose there can be many more. We have all sorts of defects and limitations, and in spite of our good qualities, these negative elements always manage to come out, one way or another. That’s a fact of life that we should consider as a given. 

 Of course, we should try our best to speak in the most ideal way we can manage. There are courses and training for that purpose, and we should not ignore them. On the contrary, we should do everything to sharpen the skills we are taught in this area of public speaking. 

 But one thing we should never forget is the spiritual side of public speaking. This is basic and indispensable. And this can only mean that while we do everything to prepare ourselves adequately for this task of public speaking, we should not forget to speak always with charity. 

 And by speaking with charity, what is meant, to be blunt about it, is for us to speak with God and for God. Only then can we manage to know what to say and how to say it, given the conditions and circumstances of a given occasion. Somehow the unavoidable negative elements that will always hound us in our public speaking would be mitigated, if not healed, and can even become an asset or advantage. 

 This training in charity is most valuable for everyone involved in public speaking. Let’s remember that when we do some public speaking, we are not speaking only to clients or customers or possible voters, etc. We are speaking, first of all, to persons and children of God who have to be treated that way always. 

 Let’s remember that charity in the end is where the truth is. It embodies everything that is good and proper to us, irrespective of our personal conditions that can vary immensely. It can be forceful but not hurting, soft and meek but not spoiling. It gives us the best combination and blend of apparently contrasting or competing elements involved in our public speaking. 

 Now, if we have to speak with charity, we should see to it also that we learn how to listen with charity. With charity, we can always get something useful and enlightening even in the worst scenario that a particular public speaking event can occasion. 

 And this again is a matter of listening with God and for God. Listening with charity enables us to sift and process things calmly and properly. Even in moments of disagreement and conflict, no matter how serious, we can still manage to discern what God wants us to get from a particular speaker. And more importantly, we can manage to love the speaker even if he is clearly wrong about something. 

 The art of speaking and listening should be animated by the proper spirit of charity. Otherwise, despite the excellent techniques and skills we can have in these areas, we would be swallowing some sweet poisons that can lead us sooner or later to some disaster, spiritually and morally. 

 The training of speaking and listening with charity always should start in the family and reinforced in schools and in other platforms.

Despite all our stupidities

THERE’S always hope despite whatever stupidities we commit or fall into. That, I think, is what the parable of the prodigal son, (cfr. Lk 15,11-32) among many other instances in the gospel, is telling us. 

 Yes, we can be so bad as to lose what we may call as our sense of sin. In fact, that expression is now often heard, given the widespread anomalies and perversities we are seeing these days. But as long as man is man, God may be angry for a time, but it is his love and mercy that will always prevail in the end. 

 It may happen, as is illustrated in that parable of the prodigal son, that the bad ones may earn God’s love and mercy more and sooner because of their repentance, than the good ones who may appear good but in their hearts evil actually albeit hiddenly reigns. Still, both will always be welcome to God’s love and mercy. 

 We should just try our best to be as faithful as we can to God and everybody else. But with this fact of life that we are all prone to fall into sin, let us also try to go back to God as soon as we can. Yes, we may be afraid and ashamed to do so, but let that fear and shame not stay long in us. We should always count on God’s ever available mercy no matter how unworthy we feel we are of it. 

 Let’s remember that our sinfulness can offer us a great occasion to gain a great sanctity. Many great saints passed through this path of their sinfulness. To be sure, sin does not cause sanctity. It, in fact, is the cause of the loss of sanctity. But if handled well, it can occasion the way to holiness. It can trigger a strong impulse toward developing a greater love for God and for others, which is what holiness is all about.

  It’s really a matter of how we react to our sinfulness. If we are sorry for our sins and try to make up for them, then sanctity would be at our reach. God, always a loving father to us, will never deny his mercy. Neither will he deny his grace to make us as we ought to be—true image and likeness of his, and a good child of his. 

 In fact, if we go by the reasoning of St. Paul, God seems to have the habit of choosing the foolish things of the world, the weak, the low and the despised, in order to confound and shame the wise, the strong and the proud of this world. (cfr 1 Cor 1,27-28) Along this line, He can also choose a sinner to confound those who pride themselves in a worldly way as saints. 

 The reason for this, as St. Paul himself said, was “so that no human being might boast in the presence of God.” (1 Cor 1,29) As we all know, we have the tendency to replace God with our own selves. And so, God chooses the unlikely ones to put the proud in their proper places. 

 This is what happened to saints like St. Paul, St. Augustine, St. Mary Magdalene, St. Norbert, and many others who have become great saints in spite of or because of their very colorful past. As St. Augustine once said: “There is no saint without a past, no sinner without a future.” 

 There is always hope for everyone. God’s mercy, as we are told in the Psalms, endures forever. It is not God’s delight to see the death of a sinner but rather his conversion. (cfr Ez 18,23) And God did not send his Son into the world to condemn the world, but to save the world through him. (cfr Jn 3,17)

Detached while immersed in the things of this world

THIS is the condition proper to us in this world. We have to see to it that we are detached from the things of the world so we can fully give ourselves to God. We have to be wary of our tendency to be easily attached and trapped in our worldly and temporal affairs, losing sight of our abiding and ultimate goal which is to be with God always. 

 This is what is meant when Christ declared what the greatest commandment was. “Thou shalt love the Lord they God with thy whole heart, and with thy whole soul, and with thy whole mind, and with whole strength,” he said. (Mk 12,30) 

 Reiterating the same point, Christ also said: “Seek first the kingdom of God, and his righteousness; and all these things shall be added unto you.” (Mt 6,33) And St. Paul added: “Seek the things that are above.” (Col 3,1) 

 But this does not mean that we have to stay away from the world. On the contrary, we have to be immersed in it as much as possible, loving it the way God loves it. And that’s because God precisely placed us in the world to test us if what he wants us to be—that is, to be his image and likeness—is also what we ourselves would like to be, through the way we handle the things of the world. The world is where we have our constant contact with God. 

 Let’s remember that part of the original mandate God gave to our first parents, and now to us, is to “subdue the earth.” (Gen 1,28) That simply means that we have to develop the things of the world according to God’s will and ways, in accordance to what the parable of the talents teaches us (cfr. Mt 25,14-30). There Christ shows us that we have been given abilities and resources so we can fulfill God’s will for us and show our love for him. 

 But, yes, we have to be careful not to be trapped in the things of this world. We need to realize that the things of the world and our temporal affairs are precisely where God engages us. God intervenes in all the events, conditions and circumstances of our life here on earth. 

Our relation with him is lived and developed in the very things that we handle or get involved in this world. Our relation with God is not purely spiritual and intellectual, abstracted from the temporal and material dimensions of our life. Our relation with him is developed in the way we live our personal and family life, in the way we carry out our professional work, our business and politics, our social and cultural life, our concerns and the different issues we encounter in life. 

 That is why, our prayer, which is how we relate ourselves to God, cannot simply be an exercise of philosophizing and theologizing. It has to tackle what we can discern from what God is telling or showing us in our actual life that is immersed in the things of this world. 

 We have to avoid what we may consider as the extremes of intellectualism or spiritualism, on the one hand, and materialism and worldliness, on the other. We have to learn how to blend in our prayer these two dimensions of our life—the material and the spiritual, the temporal and eternal, the mundane and the sacred. 

 That is why we need how to be properly detached from the things of this world so we can give our whole selves to God even as we should immerse ourselves as fully as possible in the things of this world.

“If today you hear his voice, harden not your hearts”

THAT’S from Psalm 95,8 that is often used in many liturgical prayers. And rightly so, since we are notorious precisely for not listening to God but prefer to listen to our own selves and to the things of this world. 

 We should learn how not to harden our hearts so we can be discerning and docile to the will and ways of God who actually is directing and shaping our life to be what he likes us to be, that is, to be his image and likeness, to be sharers of his life and nature. 

 Otherwise, the only thing that can happen to us is to fall into all kinds of evil, no matter how gifted we are temperamentally or intellectually, etc. This thing was graphically illustrated in the Book of Jeremiah which said: 

 “This thing I commanded them, saying: Hearken to my voice, and I will be your God, and you shall be my people, and walk ye in all the way that I have commanded you, that it may be well with you. But they hearkened not, nor inclined their ear: but walked in their own will, and in the perversity of their wicked heart, and went backward and not forward…” (7,23-28) 

 God is always intervening in our lives and in all things of the world. He is actually communicating to us in all the events, conditions and situations of our lives. We should be aware of this basic condition of our life and act accordingly, always referring ourselves to him, instead of just relying on our common sense, intelligence and all other forms of human estimation. 

 While all our human faculties should be used, and in fact, should be used all the way to their limits, they should first of all be guided by our faith in God. We should never think, plan, desire, say or do anything without referring ourselves first of all to God. 

 We should learn to discern God in all the things of this world. This is a basic skill that we should all learn to acquire. And that is because there is actually nothing in the world that is not ultimately a creation of God, even if we ourselves invent them. 

 Whatever we invent, discover, produce or make out of our own creativity will always make use of what God as creator has already endowed in nature. And so, even if we are already enjoying the most sophisticated level of our man-made technology, we should never forget that God is its very foundation, its law and author. 

 In fact, we should be most wary when we make progress in our inventions and discoveries, because we can tend to forget God the more advances we make in this department. We tend to give more credit to ourselves than to God. And from there, we can expropriate for ourselves what actually belongs to God. 

 This danger is dramatized in the Book of Wisdom where a divine reproach is expressed: “All men were by nature foolish who were in ignorance of God, and who from the good things seen did not succeed in knowing him who is, and from studying the works did not discern the artisan…For from the greatness and the beauty of created things, their original author, by analogy, is seen.” (13) 

 We should not allow our human affairs, no matter how riveting, absorbing and exciting they may be, to be detached from that basic reference to God, our Creator who continues to govern all of his creation through his providence.

All laws should lead us to Christ

THAT’S what we can conclude if we are to follow what Christ himself said: “Do not think that I am come to destroy the law, or the prophets, I am not come to destroy, but to fulfill. For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.” (Mt 5,17-18) 

 While it’s true that we make and follow laws for the immediate purpose of keeping some peace and order in our society, or for the purpose of practicality, efficiency, etc., we should always keep in mind that all our laws should lead us to Christ always and especially in the end. 

 But given the fact that the letter of the law cannot fully capture the spirit that it should have, we should realize that our laws need to have that dynamic process of refining, polishing and enriching. They should never be considered as static, or irreformable, unenrichable. 

 A lot of discernment is needed here. Prudence requires it. And the common good, which in the end is God and which the law should always serve, can often present competing interests that need to be resolved as fairly as possible. 

 That’s simply because charity, truth, justice and mercy, which our laws should embody, have aspects that can be mysterious and that will always demand new requirements from us. 

 Let’s hope that the proper structures are made available to address this ongoing need with respect to continually polishing our laws. This is part of the political life and legal system of any nation. Let’s hope that a continuing study and research be made in this regard. Our law schools and other legal centers could be tapped for this purpose. 

 Our human laws should be understood simply as guides and means toward our ultimate end who is God. They can have varying degrees of importance and indispensability. Some are quite important and indispensable. But they are not the end itself for us. 

 We have to be clear regarding the role of God in Christ in making and following our human laws. When we dare to tamper on the law of God to give way to what we may consider as appropriate in our human laws, we should be ready to face the inevitable comeuppance. 

 When, for example, God’s moral law for us is contradicted in our laws regarding sexuality, population, freedom, etc., we should not be surprised when we experience a rise in licentiousness, teenage pregnancy, a population level that is below replacement rate, rise in mental illness, etc. All forms of avoidable injustice can take place. 

 Obviously, given our wounded human condition here on earth, neither should we be surprised when our God-inspired human laws would involve a certain degree of sacrifice. We should not be too idealistic as to expect that our human laws can resolve all our problems and issues. We have to learn to live with that fact of life. 

 Our God-inspired laws should have charity as their abiding effect. But, again, if we are to understand charity as the one shown and commanded to us by Christ, we should expect sacrifice to be an integral part. 

 Let us hope that the making and the following of our laws can avoid certain political maneuverings and other factors—cultural, social, etc.—that can compromise the spirit that is proper to our laws. Rather, we should get the sensation that through our laws, we are getting closer to Christ.

What the Annunciation of the Lord teaches us

A NUMBER of precious considerations can be drawn when we consider the significance of this Solemnity of the Annunciation of the Lord, when the Son of God gets conceived as man in the virginal womb of Mary. 

 One is that God always takes the initiative to come to us, to be with us to redeem us. The Solemnity highlights the great love of God for us, a love that is full of mercy that goes all the way to assuming all our sins and conquering them together with their ultimate consequence of death through Christ’s passion, death and resurrection. 

 That divine initiative brings to the surface our true identity and dignity. We are not just one more creature of God, but rather his most beloved ones, who are made to be his image and likeness. No matter how much we distort and damage that divine image in us, God will never forget us and will do all to bring us back to him. 

 This consideration brings to mind the amazement we can feel about ourselves, as once expressed in one of the Psalms: “What is man that you are mindful of him? And the son of man that you visit him? For you have made him a little lower than the angels, and had has crowned him with glory and honor…” (8,4ff.) 

 Another consideration is that this Solemnity highlights this basic truth of our faith that God and man share the same life and nature without erasing the distinction between God, the Creator, and man, the creature. And this is made possible due to the great faith of Mary who simply said, “Be it done to me according to your word,” when she was told to be the Mother of the Son of God, a proposal that simply is way beyond human understanding. 

 In other words, God wants to be born in us so we can be like him in Christ through the Holy Spirit. And we, on our part, like Mary should be as receptive as we can to that proposal. We should never dare to say No to that proposal. 

 We should learn how to react to this tremendous love God has for us. We have to learn how to repay love with love. And that means that we should try our best to identify ourselves as completely as possible with God’s will and ways. That’s how love works. 

 If we have to repay God’s love with love, then we have to do our best to identify ourselves with him, by getting to know and to live his very own will and ways as revealed to us in full by Christ and made perpetual through the Holy Spirit. 

 That is why we have to come up with a plan of life that would effectively capture and put into action this truth about us in our relation with God. We need a time for prayer. We need to study the doctrine of our faith. We need to undertake ascetical struggle, given our weaknesses, limitations and the enemies of God and our soul as well as the spiritual and supernatural goal that we have to pursue. 

 We need to become true contemplatives even while immersed in the things of this world. That means that our temporal affairs should be no hindrance in our abiding relationship with God. In fact, they should become the occasion and the means to keep us with God. Even the unavoidable negative things in our life should be a reason to go and to be with God.

The call for sobriety

A GOOD number of times, the Bible reminds us of the need of this virtue of sobriety. The following passages are a few of the examples: 

 - 1 Thessalonians 5,6-8: “Let us be awake and sober, putting on faith and love as a breastplate, and the hope of salvation as a helmet.” 

- 1 Peter 5,8: “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walks about, seeking whom he may devour.” 

- Titus 2,12: Sober Christians deny themselves worldly pleasures. - Ephesians 5,18: “Be filled with the Spirit, and not drunk with win.” 

 We cannot overemphasize the importance and the necessity for this virtue, especially in the context of today’s world that is hounded by all sorts of developments that entice us to fall into obsessions, addictions and the many other forms of self-indulgence, which can snare us in a most subtle way. 

 Consider, for example, the number of people addicted to the social media. Cases are growing of people falling into certain uncontrolled irregularities and anomalies in their lifestyle. Mental and even psychological illnesses are also on the rise. 

 To be sober means being alert and in control of one’s thoughts and actions. It also means being aware of the dangers of the world, the flesh, and the devil. It definitely asks us to be very guarded against these dangers. 

 Sobriety helps us to distinguish between the essential and the accidental in things, issues and affairs. It enables us to establish a good sense of priority in the face of the many options open to us. It certainly allows us to be properly recollected and to have proper focus and sense of purpose in life. 

 Definitely, a certain discipline is needed here so that all our human powers and faculties—from the spiritual to the corporal, from our intelligence and will to our emotions, feelings, passions, etc.—would be properly submitted and ruled by the ultimate guide proper to us, that is, our faith in God, our Father and Creator, with its accompanying virtues of hope and charity. 

 Indeed, to have a spirit of recollection in the world is indispensable to us. We need to cultivate the skill for this. Remember St. Paul telling us: “If you have risen with Christ, seek the thinks that are above, where Christ is sitting at the right hand of God. Mind the things that are above, not the things that are upon the earth.” (Col 3,1-2) 

 This need for recollection simply indicates that our life consists of different aspects and levels that we have to orchestrate to be able to reach our final end. We just cannot go about reacting spontaneously to things, depending solely on instincts and feelings. We are meant for something much, much more than these. 

 This human need for recollection will always bring us to the realization of the existence of God, with the corresponding rights and duties towards him. We should therefore see that everything in our life has God in it, or at least traces of God in it. We just have to learn how to discover God in these things. 

 If we have the proper spirit of recollection, everything in our life, whether good or bad, big or small, can be an occasion to know, love and serve God and others. 

 We have to work this skill out, helping one another, being patient and understanding with one another, since the road to it, aside from being narrow, is strewn with difficulties, traps and snares.

Sanctification a constant concern

THIS is what we can gather from that gospel parable about a certain man who planted a fig tree in his vineyard and who after 3 years sought for a fruit but did not find one. (cfr. Lk 13,6-9) Frustrated, he wanted to cut it down, but was appeased by the vineyard dresser to give the tree a grace period of one year. 

 Indeed, God expects us to bear the fruit of sanctity since he already has given us everything we need to achieve that goal. God had to become man in Jesus Christ so that we can be given “the way, the truth and the life” that we need in the context of our wounded condition here on earth. 

 We really have no excuse why we cannot achieve that goal, since with Christ any condition and situation in our life, including the worst scenario in our life, can be an occasion to gain and regain sanctity. As St. Paul once articulated, “all things work together for good to those who love God.” (Rom 8,28) 

 We just have to see to it that everything in our life—our work, for example—should have as its main purpose the achievement of holiness, and not just the fulfillment of some technical requirements and the attainment of some worldly goals, no matter how legitimate they are. 

 And the secret is always to do everything with Christ and for the glory of God. We should not just do anything with our own intention and on our own effort alone, because such way of doing things negates the plan that God, our Father and Creator, has for us. We should be guarded always against this strong tendency of ours to do things simply on our own. 

 It’s also interesting to note that the above-mentioned parable is preceded by a warning Christ gave to some people that we should stop comparing ourselves with others, especially when we think we are better than them, and thus, would feel self-contented. 

 Christ wants us to always acknowledge our need for repentance and conversion, since we cannot deny that in spite of the many good things we may already have done, we still are hounded by weaknesses, temptations and sin itself. 

 Let’s see to it that our work, for example, should have as its main purpose the achievement of holiness, and not just the fulfillment of some technical requirements and the attainment of some worldly goals, no matter how legitimate they are. Remember Christ saying, “What does it a profit a man if he gains the whole world but loses his soul.” (Mk 8,36) 

 We should see to it that the Christ-and-Church provided instrumentalities lead us to have a living encounter with Christ, something that can happen only when we activate our faith, hope and charity through a functioning life of piety.

 “Do you think that these Galileans were sinners above all the men of Galilee, because they suffered such things?” he asked those who told him about those Galileans that Pilate put to death. “No, I say to you, but unless you shall do penance, you shall likewise perish.” (Lk 13,2-3) 

 We can never over-emphasize this need for our conversion and renewal. In spite of our best intentions and efforts, we somehow would find ourselves in some irregular, imperfect if not completely sinful situation. 

 God will always welcome us back, even if we appear to be already abusing the goodness and mercy of God. We should just put our mind and heart to this fact of life that we are all sinners and that we need to convert.

Intimacy and ardor

IN all our relationships, especially with God, the ideal condition to pursue and achieve is that of intimacy and ardor. While this would require tremendous effort and sacrifice, we should convince ourselves that pursuing it would be all worthwhile. Of course, we should not forget that we would need, first of all, God’s grace to be able to do it. 

 This condition should start first in our relationship with God, since all our other relationships would depend on it. To be intimate with God means to be fully identified with God’s will and ways, an identification that not only involves our spiritual powers of intelligence and will, but also our bodily powers, especially our feelings and passions. 

 It is this intimacy with God that would also fill us with drive, zeal and ardor to do things according to God’s will and ways. If our intimacy with God is real, it would inevitably lead us to be burning with zeal to do God’s will which is to love him and everybody else the way God loves everyone and everything. 

 To develop this intimacy with God, we need to exert the effort of nurturing the presence of God in ourselves, seeking and renewing the human devices that are so helpful for keeping a constant dialogue with him. We have to reach that point where we can truly say that we are saying affectionate words to him, praising, glorying and thanking him for everything. 

 We have to be wary of our tendency to simply go through the motions while doing some acts of piety. Our prayer should be a living encounter with God. This can be proven because such living encounter would unavoidably fill us with joy and peace despite all kinds of problems, setbacks, etc., that we may be experiencing at a given moment. 

 Besides, we would always be moved and motivated to do whatever we are doing in the best way we can. We would be driven with love that is not afraid to make sacrifices and is always generous in self-giving. 

 While this burning desire to do God’s will in the best we can would start in our mind and heart, we have to see to it that that ardor filters down to our senses and bodily parts, to our emotions, passions, memory and imagination. 

 Since in our piety there are things that we do often and regularly, like praying, going to Mass, etc., we need to see to it that our desire to show genuine love for God and others through these acts is maintained. We cannot deny that if we are not careful, we can easily fall into routine, and before we know it, we can appear to be more dead than alive when doing these acts of piety. 

 What can help is to repeat many times during the day many small acts of faith, hope and charity, in the form of spontaneous aspirations and ejaculatory prayers. They can serve as little twigs to maintain the waning embers of our piety if not to fan that dying piety into a bursting fire. 

 We really need to be always in this state of burning desire in spite of the condition of our body. As said earlier, it is first of all a matter of exercising our spiritual faculties to ask for the grace of fervent love. Let us hope that we know how to do this. We can only expect many good things that can come from this, in spite of the varying conditions and situations in our life, many of them, quite adverse to our spiritual health.

We need to live the Christian spirit of poverty

THAT parable about the rich man and the beggar, Lazarus, (cfr. Lk 16,19-31) clearly reminds us that we need to live the Christian spirit of poverty which, if understood properly, is not about what you have or what do not have, how much wealth you have or do not have. It is about emptying ourselves of any earthly attachments, even if we may possess a lot of resources in this world, to make sure that our heart is wholly given to God. 

 This virtue of poverty has the primary purpose of emptying our mind and heart of anything that can compete or, worse, replace the love for God and for others which is proper to all of us. 

 It’s not about running away from worldly things, much less, of hating the goods of the earth and our temporal affairs, but of knowing how to handle them, so as not to compromise the fundamental law of love that should rule us. 

 To repeat, it is not just a matter of emptying ourselves but rather of filling ourselves with what is proper to us. In short, we practice detachment to acquire and enhance the attachment right for us as God’s image and likeness and as God’s children. 

 Christ many times praised this particular virtue, referring to it in one of the beatitudes as being “poor in spirit.” Also, in that episode where a rich young man asked Christ how he could enter heaven, the answer was, after following the commandments which the young man said he was doing, to sell all he had, and to give to the poor and to come, follow Christ. (cfr Mk 10,21) 

 But we should be clear about one thing. Wealth in itself is not evil as long as we do not allow it to corrupt us. In fact, poverty and austerity can be bad if they are lived in bitterness and anger, if not hatred against God. 

 Christian poverty is always lived in joy and gratitude, and with a keen sense of what our earthly things are meant to be. That means that whatever wealth we have is used to give glory to God and to serve everybody else. It is not meant to be used for self-indulgence. 

 Money and richness can become a problem when we are led to get attached to them such that we cannot anymore give ourselves fully to God. They can blind us with respect to our duty to God and to everybody else. We may give the appearance that we are giving a lot, but if it is not the whole of ourselves, then it is not total self-giving which God deserves and expects from each one of us. 

 Let us always remember that God wants the whole of ourselves. He wants our entire heart, not a divided heart. He wants to be everything to us, the first and the last, the Alpha and the Omega. He wants to be given priority over everything else, including our own life. 

 Especially these days when we are practically bombarded with so many tempting things, we should really be guarded, otherwise we end up completely materialistic and consumeristic, completely dead and numb to the spiritual and supernatural dimensions of our life as children of God. 

 We need to regularly check on what we have at the moment, what our real desires of our heart are, to see if indeed we are living the proper spirit of poverty and austerity that Christ himself lived. We know how easy it is for us to lapse into the opposite of poverty and austerity, like greed, envy, etc. With the way the world is developing these days, this practice of checking is very important.

Charity should inspire our pursuit for knowledge

INDEED! Otherwise, our pursuit for knowledge not motivated by and oriented toward love for God and others would only be a pure exercise of self-indulgence, prone to many other anomalies like pride, vanity, lust, greed, envy, etc. that definitely would undermine our true identity and dignity as persons and children of God who are meant for loving. 

 That’s simply because, as St. Paul once said: “Knowledge puffs up, but charity edifies.” (1 Cor 8,1) And again, that’s because the very dynamic of knowing is for the known object to be in the knower, thus puffing him up, while that of loving is for the lover to be in the beloved, thus, edifying him. 

 We need to make everyone aware of this basic necessity of ours, explaining its why’s and wherefore’s. But even more importantly, let us find ways of how everyone, especially the young ones, can feel and act upon this necessity. It’s quite obvious that the pursuit of knowledge nowadays is motivated only by worldly and temporal reasons. 

 The pursuit for knowledge should always be understood as an effort that is linked with God, with his will, plans and designs for us. It should be related to this truth of our faith that we and everything we know and discover are meant for a supernatural life. 

 It should not be done independently of God, and much less contrary to his laws. We should never think the knowledge we accumulate, no matter how mundane, has no relation to God. 

 This is because everything comes from God and belongs to God, and everything is under a divine plan that is of course completely mysterious to us. Yet, in spite of the mystery, we are capable of knowing and understanding at least parts of it. 

 Our problem, of course, is that we often pursue knowledge fully at our own designs, with our own motives and purposes. We hardly relate it to God and his plans. 

 We sometimes even go to the extent of thinking that God has no business in this effort, or worse, that there’s really no God, and that we are just on our own to know and discover whatever we want and whatever we can. 

 This charity-inspired pursuit for knowledge, of course, is not easy to achieve. We have to contend with so many difficulties. First, there are our weaknesses, like our laziness and our attachment to worldly things. They hinder us in our effort to connect our knowledge of things with God 

 There also are temptations from the devil and the world itself that seek to bind us to our own world, keeping us quite egotistic and increasingly unmindful of God and of others. 

 Besides, the objective connection itself between our knowledge and God is charged with mysteries that can easily lend itself to confusion and indifference. It can lead us to get discouraged at the dark prospect of ever knowing it clearly. 

 But if our mindset is to know and discover this connection and relation, sooner or later we will see it more and more clearly. Obviously, we have to be patient, pursue the effort without let up, and use all the means to make this possible. 

 We, for example, need to reflect and pray. This practice has to be deeply ingrained in us. Our problem is that very few people realize this need. Many prefer simply to be very active and to enjoy things.

Humility helps us in many ways

WE can never overemphasize the importance of this virtue of humility. It helps us to be simple and sincere, transparent and consistent to our beliefs and words. We can avoid what Christ once complained about the Pharisees of his time when he said, “Do and observe all things whatsoever they tell you, but do not follow their example. For they preach but they do not practice.” (Mt 23,3) 

 Indeed, humility helps us to do what we are supposed to do, and to do it with love and great dedication, in a manner that is gratuitous and without any strings attached. With humility, our true color, our true identity as children of God would really come out. 

 Humility is what preserves whatever goodness we have, whatever we have received from God, since it is what makes us receptive to God’s grace. And if we happen to lose that goodness, it is also this virtue that helps us to recover it. 

 We should do everything to grow always in this virtue. Of course, this virtue is a very tricky and slippery one. The moment we say we are humble, the tentacles of pride start to grab us. We can never say we are humble enough. We have to continue to grow in it, always identifying the shifting frontlines of the battle for humility as we go on with our life. 

 The reason our first parents lost their state of original justice was precisely because they were overtaken by pride, by the thought that they can replace God. They were intoxicated by the goodness they were enjoying then. That’s why they disobeyed God’s command not to eat of the forbidden fruit. 

 For us to see the true value of humility, we only have to look at Christ. Being the Son of God, and God himself, he shows us how humility indeed preserves goodness and restores it once that goodness is lost. 

 We need to understand that humility involves giving our will to the will of God. It is a giving away that actually is not a loss at all but an immense gain for us. That’s because that is how we have been created, how we have been designed. Without God, like a branch cut off from the vine, we would just die and are capable only of doing evil. 

 And precisely because Christ did only what his Father commanded him to do, he managed to recover us from the state of sin and restore us to the state of grace. How truly important it is to be humble. It is what would enable us to obey God’s will, and to do so irrespective of the great cost in terms of suffering it may involve. 

 In the case of Christ, he managed to make that supreme sacrifice of offering his life for our sake. Humility, as we can see here, is never a passive virtue, much less a sign of weakness. It is strength, it is power, it fuels our capacity to love all the way to the end. 

 We need to do everything to grow in this virtue every day. Let’s never take it for granted, for many now are the occasions when we are tempted to be on our own, to fall into pride and blinding egoism. 

 Remember, it’s humility that preserves whatever goodness we have, and recovers it once it is lost. Let’s develop the attitude of doing what we have to do yet passing unnoticed, always eager to serve and not to be served. And as St. Paul said, “in humility, let each esteem others better than themselves.” (Phil 2,3)

“Be merciful as your heavenly Father is merciful”

CHRIST said it very clearly! We need to be merciful and forgiving of everyone since that trait or attitude would liken as to God our Father who wants us precisely to be like him. (cfr. Lk 6,37) 

 We have to make a shout-out of this word if only for everyone to follow this clear commandment of Christ: “Forgive and you shall be forgiven.” (Lk 6,37) He reiterated this injunction when he said: “For if you will forgive men their offences, your heavenly Father will forgive you also your offences. But if you do not forgive men, neither will your Father forgive you your offences.” (Mt 6,14-15) 

 It’s clear therefore that we can only be forgiven if we also forgive others. This injunction is meant for everyone, and not only for a few whom we may consider to be religiously inclined. That’s why when asked how many times we should forgive, he said not only seven times, but seventy times seven, meaning always. 

 That’s also why he easily forgave the woman caught in adultery. And to those whom he cured of their illnesses, it was actually the forgiveness of their sins that he was more interested in. 

 To top it all, Christ allowed himself to die on the cross as a way to forgive all of our sins, and to convert our sins through his resurrection as a way to our own redemption. What he did for us he also expects, nay, commands that we also do for everybody else. 

 If Christ can offer forgiveness those who crucified him—and there can be no worse evil than killing Christ who is God—why do we find it hard to offer forgiveness to others? 

 It is presumed that all of us sin one way or another. No matter how saintly we try ourselves to be, sin always manages to come in because of our wounded humanity and the many temptations within and around us. As St. John said, we have to contend with three main enemies: our own wounded flesh, the devil and the world corrupted by sin. 

 The awareness of this truth is not meant to depress us but rather to keep us humble and always feeling in need of God. We should be wary when we would just depend solely on our own resources to tackle this predicament. We need God. 

 The awareness of this truth should also help us to develop the attitude to forgive one another as quickly as possible, since that is the only way we can be forgiven. When we find it hard to forgive others, it is a clear sign that we are full of ourselves, are self-righteous, proud and vain. It is a clear sign that we are not yet with Christ. 

 We have to continually check on our attitude towards others because today’s dominant culture is filled precisely by the viruses of self-righteousness, that feeling that we are superior to others, etc. These make it hard for us to be forgiving to others. We have to do constant battle against that culture. 

 We should not fall into the trap of putting justice and mercy in conflict. Both have to go together. Their distinction does not mean they are opposed to each other. Any appearance of conflict is only apparent. 

 But obviously the way to blend them together is to follow the example of Christ, and not just to rely on our own lights, no matter how brilliant these lights may appear. We can always forgive, and forgive from the heart, even if the requirements of justice still have to be met. 

 We need to be clear about the intimate relationship between justice and mercy. One cannot go without the other.

What Christ’s Transfiguration teaches us

THE spectacle of Christ’s Transfiguration (cfr. Lk 9,28b-36) teaches us, among other things, that we are meant for a supernatural life, that we need to develop the art of transcending the material and temporal dimensions of our life to enter into the world of the spiritual and the eternal, and that the care we give to our body should be oriented toward the ultimate glory we are supposed to share with God. 

 We have to develop a taste and even an appetite for the supernatural life with God and of things supernatural in general. In this we have to help one another, because in the end, this is our common ultimate end in life—how to live our life with God, how we can be immersed in God even as we are immersed also in the things of the world. 

 We have to help one another wean ourselves from the exclusive dependence on the sensible, material and even merely intelligible circumstances of our life. Yes, it’s true that we cannot avoid them, since they are an integral part of our humanity. In fact, we need them. But let’s understand that they are not the be-all and end-all of our life. At best, they are means, tools and occasions to develop our supernatural life with God. 

 We have to understand also that our supernatural life does not in any way nullify our humanity, and everything related to it—our senses, emotions, our family and professional, social, political life, etc. If anything at all, it promotes these aspects of our life, purifies them and elevates them to the supernatural order of God. 

 We have to disabuse ourselves from the thinking, now so common in many worldly ideologies and lifestyles, that the supernatural life undermines our humanity. Yes, there might be some awkwardness involved, especially in the beginning, but such problems and difficulties do not detract from the objective necessity we have to develop a supernatural life. 

 We also have to be more aware of our need to develop and sharpen our sense of transcendence. It is to help us cope with the fullness of the reality that governs us. It is the reality that includes the spiritual which we cannot see and touch because it is not accessible to the senses, and the supernatural which we cannot reach with our own natural powers alone but only with God’s grace, through faith, hope and charity that work on our natural powers. 

 We have to realize that the sense of transcendence does not mean that we ignore or have no need or simply give little importance to the here and now, to the material and natural dimensions of our life. Rather, we have to realize that our sense of transcendence can only be exercised through these natural dimensions of our life, but we need to go beyond them, not trapped in them. 

 Lastly, Christ’s Transfiguration also teaches us that our body is meant for eternal life. It may be reduced to dust when we die, but our faith tells us that it will be resurrected at the end of time. 

 We should subject the body to the dynamics of our spiritual soul that in turn is subject also to the dynamics of faith, hope and charity, or in short, the dynamics of the life of God from whom our soul springs as God’s image and likeness. 

 Yes, indeed, our body materializes the spiritual love proper to us. The impulses of faith, hope and charity should somehow be expressed in it, in spite of its limitations.