A core criterion of authentic discipleship

THOSE words that Christ told his disciples about what it is to be an authentic disciple of his must have shocked them. 

 “Amen I say to you, there is no man who has left house or brethren, or sisters, or father, or mother, or children, or lands, for my sake and for the gospel, who shall not receive an hundred times as much in this time: houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the life to come life everlasting.” (Mk 10,29-30) 

 With these words, we are practically told that an authentic disciple should prioritize Christ above all earthly affections and securities, as echoed in similar teachings of his about self-denial and cross-bearing. (cfr. Mt 16,24) 

 These words are like a test to see if one values the Kingdom of God over natural bonds, which can sometimes hinder divine service and dedication. They are not meant to nullify the value of our natural bonds here on earth but rather to put them in their proper place, not allowing them to undermine one’s discipleship to Christ. 

 Christ, being God, who commanded us to love our parents and the things of this world in accordance to his will, could not contradict himself by telling us to abandon absolutely our parents and temporal affairs. What is meant is that we should give priority to Christ first, without neglecting our duties toward our natural bonds. 

 These words of Christ that describe how an authentic disciple should be is like a test of a disciple’s sincerity, probing if we are willing to detach from earthly things for Christ’s sake. 

 We definitely need to learn how to give ourselves totally to God and to the others, since we cannot deny that we have a strong tendency to put some strings attached whenever we have to give something to the others. 

 We have to make an effort, always asking, of course, for the grace of God first of all, so that we can learn to assume this attitude with respect to our self-giving. In the end, this will make us to be like Christ who gave himself totally to us, including giving his life for our sins. 

 Let's remember what he told his disciples once: "Freely you have received, freely you have to give." (Mt 10,8) Gratuitousness should characterize our self-giving to God and to others, just as gratuitousness characterizes God's love for us. Such gratuitousness will actually gain us much more than what we give away. 

 In this regard, we have to do some continuing battle against our unavoidable tendency to be calculating in our self-giving. Not only do we have to contend with our personal weaknesses in this regard. We also have to contend with a tremendous cultural environment, so prevalent these days, that not only is not conducive to this attitude of Christian generosity but is also hostile to it. 

 We constantly have to rectify our intentions when we have to give ourselves to God and to others—be it things, a service, or matter of attention and affection. This is especially so when our giving is for God. Let's never forget that God cannot be outdone in generosity. 

 We should always be encouraged to give ourselves to God and to others gratuitously without strings attached, without conditions. Even if instead of being reciprocated properly and requited, our love is misunderstood and rejected, we just have to go on loving. The only reason for loving is because that is what true love is. It is this love that is the real essence of God, of whom we are his image and likeness.

Mary as Mother of the Church

IT is no surprise that Our Lady is given a lot of titles and invocations, since among all men and women, she is the one who most closely identified herself in the life and mission of Christ as the Redeemer of Mankind. Since Christ is her son and is the Head of the Church, it should be very logical to call Mary also as Mother of the Church. 

 This has Scriptural basis on that gospel episode where Christ, already moments before his death on the cross, entrusted her to St. John, and through St. John, to all of us. That’s when Christ said: “Woman, behold your son…Behold your mother.” (Jn 19,26-27) 

 Thus, among the titles and invocations mentioned in the Litany of Loreto or the Litany of the Blessed Virgin Mary, the title of Mary as Mother of the Church had been added relatively recently by Pope Paul at the Second Vatican Council. 

 It’s a title based on her divine motherhood of Christ, her close cooperation in Christ’s work of redemption, and her continuing spiritual motherhood toward all the members of the Church which is referred to as the People of God and the Mystical Body of Christ, highlighting the unity and interconnectedness of believers with Christ as the head. 

 As Mother of the Church, she is regarded as the one who closely cooperates in the birth and development of divine life in the souls of the redeemed. Though not considered as above the Church, she is nonetheless seen as the Church’s pre-eminent and singular member and an excellent exemplar in the faith and charity. 

 Her maternal care and concern for all the believers of Christ persist in heaven, always supporting the unique mediation of Christ, the only mediator between God and man. (cfr. 1 Tim 2,5) She is actively interceding for all the Church faithful who are still in their pilgrim journey toward our definitive home in heaven. 

 In the encyclical of St. John Paul II, entitled “Redemptoris mater,” Mary is regarded as “present in the Church as the Mother of the Redeemer who takes part as a mother in that monumental struggle against the powers of darkness.” 

 Besides, Mary is also considered as exemplifying the Church. As virgin and mother, she preserves the faith purely while generating new life through Baptism and preaching. The Catechism of the Catholic Church describes this aspect in the following words: “At once virgin and mother, Mary is the symbol and the most perfect realization of the Church.” (507) 

 Our devotion to Mary as Mother of the Church should lead us toward filial veneration and imitation of her virtues. It should be expressed through prayer and service, developed via liturgy, popular piety, and theological study. It should always be Christ-centered for the Church’s growth in holiness. It should avoid isolating Mary from Christ or the Church. Rather, she should guide us toward the Eucharist and communal solidarity. 

 Like any Marian devotion, it must be developed in “harmonious subordination” to Christ-worship that reflects God’s plan where Mary occupies a singular place. We should consider her always in relation to the Church as the Family of God, the People of God and the Mystical Body of Christ. In other words, our love for Mary should be inseparably united with our love for the Church. 

 Like any devotion, it should foster both personal and communal exercises, interiorizing piety amid modern changes.

The breath in Pentecost

THE gospel of the Mass on the Solemnity of Pentecost reminds us of that part where Christ breathed on the apostles and gave them the breath of God in a way that was new and was greater than the breath God gave Adam during the Creation. 

 “Peace be to you,” Christ told the apostles. ‘As the Father has sent me, I also send you.’ When he said this, he breathed on them, and he said to them: ‘Receive the Holy Spirit. Whose sins you shall forgive, they are forgiven; and whose sins you shall retain, they are retained.’” (Jn 20,21-23) 

 This breath in Pentecost signifies the Holy Spirit, making us have the very life of God. It surpasses the breath in Creation that simply makes us a living being that came from dust. In other words, the breath in Creation gives us a biological and rational life, while the breath in Pentecost gives us sanctifying grace, making us adopted children of God. 

 We have to feel very much at home with this very wonderful reality and start to correspond to it as we ought. We have to go beyond our earthly dimensions and enter into the more fascinating world of the spiritual and the supernatural life of God and with God. 

 This does not mean that we escape from our earthly reality to be in the spiritual and supernatural reality. No. It means that while deeply immersed in our mundane conditions, we also have to learn to go beyond them to be with God. This is what the word ‘transcendence’ means. 

 To be sure, we are enabled to do that, because of our intelligence and will. These are powerful faculties that would enable us to know and to love, and eventually to enter in the lives of others and ultimately to be with God. 

 But more importantly, we are always given the grace so that our capacity to be with God is actualized. It’s not enough that we are enabled to know and love God. That potency has to be put into act with the grace of God who gives it to us in abundance. 

 We have to do our part, of course. And the first thing to do is to be aware that there is such a reality as developing a life in the Spirit, and from there start cultivating the proper attitudes, skills and virtues. 

 This may look like a daunting, overwhelming task, but it can always be done. Sure, there will be difficult, awkward moments, but those usually happen in the beginning of the learning curve. As long as we persist, time will come when living in intimate relationship with the Spirit becomes second nature to us. 

 We need to spread this Good News more widely, because many of us are still completely ignorant of it. And of those who may already know about it, a lot of confusion, doubts and misunderstanding abound. 

 So more than spreading the Good News, we need a lot of teachers and models who can clearly show how this life in the Spirit can be achieved. Let’s hope that we can count on many people, especially those who are already active in the Church, to serve as teachers and models for this purpose. 

 Of special interest in this regard is the crucial role of parents. They should be the first teachers and models of their children in living the life in the Spirit. That’s why, parents should do their best to be very consistent to their faith, because the most important duty they have toward their children is to make their offsprings children of God, living the life in the Spirit!