Our need to suffer and die with Christ

THIS need does not mean that we should treat suffering and death as though they are “wanted” for their own sake. Our faith teaches us that they are real evils and enemies. But since we cannot avoid them because of our finite, let alone, wounded condition here on earth, God, who wants us to share his life and nature, can bring good out of them, especially through Christ’s Passion, Death and Resurrection. 

 This need has its basis in those words Christ said in response to the 2 disbelieving disciples on their way to Emmaus: “Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Was it not necessary that the Christ should suffer these things and enter into his glory?” (Lk 24,25-26) 

 We have to be clear about this aspect of our Christian life. Yes, we need to suffer and die, just like Christ, who is the pattern of our humanity and the savior of our damaged humanity. 

 In other words, we need to suffer and die with Christ, assuming the same reason and intention Christ had when he had to suffer and die for us. Only then can our suffering and death acquire a redemptive value. Only then can we be liberated from our sinful selves. Only then can we truly be identified with Christ. 

 We all know that suffering and death are unavoidable in our life. They are the consequences of our sins, starting with those of our first parents and then those of our own. But Christ has shown us how to deal with them so as to convert them into a way of our own redemption. And that is to suffer and die with Christ. 

 Remember what St. Paul said about death when it would happen to us with Christ? “O Death, where is your sting? O Hades, where is your victory? The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.” (1 Cor 15,55-57) 

 For this to happen, we obviously need to meditate closely on the life and death of Christ. Everyday there should be some progress in our growing identification with him. Thus, we have to realize that our life should be a life of constant prayer and sacrifice, supported by an appropriate plan of life that would keep that lifestyle going. 

 It should be an integral part of our daily life to have some practices of self-denial and mortification. It could be in matters of food and drinks, in the way we use the things of our work, especially these days when we are strongly charmed by gadgets and other powerful technologies, It could be in the way we guard our senses, our thoughts, desires and intentions, our imagination, etc. 

 Of course, this life of self-denial and mortification is lived when we wage a life-long ascetical struggle, knowing how to handle our weaknesses, temptations and sin, and growing in the virtues. We need to convince ourselves that it is when we live this kind of life that we can attain true joy and peace even while here on earth. That may sound incredible, but we have Christ’s clear words to assure us of this truth. 

 For this, we also need to adjust our ideas of what is true joy and peace. We often peg them according to worldly standards alone that give us only so much but cannot go the distance. Let’s remember that Christian life, in spite of its sacrificial dimension, is a truly joyful life. 

 We need to overcome whatever fear of suffering and death we have.

The secret to keeping temptation and sin away

IT’S to fall in love, of course. But the true love that should fill our mind and heart with desires and concern to reach out to the others, to help and understand them, to find excuses for their shortcomings, quick to offer forgiveness just as we too should be quick to ask for forgiveness if we are the ones who fail them. 

 Let’s remember that it’s when we just think only about ourselves, or worse, when our mind and heart are practically empty that we open ourselves to our own weaknesses and the many temptations around. It would just be a matter of time before the fall occurs. When we occupy ourselves with concern for the others, we would have no time to be bothered by whatever weaknesses we have or by whatever temptation can hound us. 

 Nowadays, sad to say, what we are observing in the lives of many people is that they are just pursuing their own interests or, worse, are simply guided by their moods and their bodily condition. They are putting themselves most vulnerable to their weaknesses and temptations. 

 We have a big challenge to face here: how to teach people, starting with the young ones, how to truly love. This is, of course, a very demanding challenge, but it is all worthwhile, to be sure. Any step of success in this regard will have some multiplier effect that should be sustained. 

 The daunting part of this challenge is that, given our wounded earthly condition, to learn to love will always involve effort and sacrifices. It will contradict the common idea that love is always sweet. That is why, to learn to love will always involve fighting against our own selves who precisely have the strong tendency to be trapped in our own world, unmindful of the world outside. 

 But the question may be asked: how can we learn to truly love? What is the source, the power, purpose and scope of love? The answer to this question is none other than God who is love himself. And this love has been shown us by Christ, the Son of God who became man precisely to give us “the way, the truth and the life,” given our wounded condition here on earth. 

 Christ showed us this love not only by teaching us the truth about things, by doing great and very helpful miracles. He showed this love by ultimately offering his life if only to conquer all our sins and convert the death into a way of our own salvation. 

 To truly love, we should be ready to follow Christ, especially in that part of making great sacrifices even to the point of offering our life to God and to everybody else. Can we do this? Is it ever possible and practicable for us to have this kind of love? 

 We obviously can if we, in spite of our weaknesses, persist to relate ourselves with Christ, by getting to know him more, by praying, cultivating the virtues, availing of the sacraments, especially the Eucharist where Christ offers himself to us as the Bread of Life. 

 In other words, we can only truly love if our spiritual life is well taken care of, keeping it as vibrant as possible. With Christ, we would not be afraid to make sacrifices. In fact, with Christ, we can manage to see the wisdom and beauty of the sacrifices, of the Cross. It’s when we manage to love the Cross that we are assured to have the love that Christ himself has. 

 It’s when we love the Cross that we can fulfill what Christ commanded us: to love one another as he himself has loved us. (cfr. Jn 13,34)

Indifferent, self-indulgent, self-absorbed

THIS is the worst condition that we can find ourselves in, the very opposite of what is truly ideal for us. Instead of being connected and engaged to others, especially to God first, we choose to be on our own. Instead of reaching out to others, we prefer to pursue our own interests only. Instead of being empathetic and compassionate, we just focus on our own selves. We are supposed to be men and women for others. 

 We have to be wary and guarded against this possible scenario that unfortunately can be seen as getting common these days. Many people are trapped in their own world. If ever they go out of their own world, it’s because they are forced to do so or because doing so would actually serve their own self-interest. 

 These days, there are many people whom I consider trapped in the world of the senses, ruled mainly by their instincts and emotions, and easily vulnerable to mere impulses of the flesh and the usually improperly grounded worldly values and ways. Yes, many have fallen into all sorts of addiction and mental illnesses. 

 This is not what to be truly human is. A human being is a person, endowed with intelligence and will among many other faculties, and as such he is meant to be related to others. 

 In short, we are not only rational, but also relational. We actually cannot avoid it. This is where we have to consider more deeply certain duties that we have. We cannot be passive and indifferent to our relationships. Our growth, our maturity and perfection depend on how well we take care of this essential aspect. 

 We have to actively purify and strengthen them, enhance and defend them. We just cannot allow them to drift in any direction, blindly obeying the forces and impulses of the flesh and the world. They have to be directed. 

 We have to understand that we are made to enter into relations with others. Having relations is not a marginal or optional aspect of our life. It is essential to us. Even in our conception and birth, we need parents, we need a family, then a community, and all sorts of persons, both individually or collectively considered. 

 It is said that during the creation of man, God first made Adam. And though he already had relation with everything else in Paradise, God later thought Adam needed someone else “like him.” And so, Eve came along. 

 The story tells us of the kind of relationships we have. We have relations not only with objects, plant and animals, but also with other people, and ultimately, as well as primarily and constantly, with God. 

 In fact, the very basis of this relational character of our life is God himself. Though one, he is three persons. That’s because as God, he is never alone, nor idle and cold. Within himself and with the rest of creation, his eternal being and activity produce the three subsistent persons who are in perpetual relation with one another, precisely because of the eternal activity of knowing and loving within him and with the world. 

 This Trinitarian nature and life of God is the ultimate basis, pattern and goal of the relational character of our life. Thus, in the Catechism we are told: “The communion of the Holy Trinity is the source and criterion of truth in every relationship.” (2845) 

 And it adds something worth noting. “It (our every relationship) is lived out in prayer, above all in the Eucharist.” We need to understand then that our relational character is developed and lived first of all in prayer and in the Eucharist. Without prayer and the Eucharist, that relational character of our life is negated.