Pursuing the Trinitarian life

WITH the celebration of the Solemnity of the Blessed Trinity, we are reminded of the most important mystery of our faith, the fount of all the other truths and mysteries of our faith, since it shows us the inmost and intimate life of God in himself, even before being the Creator of the universe. 

 The relevance of this mystery in our life stems from the basic truth that we, as man, are created in God’s image and likeness, adopted children of his, and therefore made to reflect and, in fact, participate in this very Trinitarian life of God. The implications and consequences of this truth are endless, but let’s tackle at least a few of them for now. 

 Through this mystery, which was revealed to us in full by Christ, we are told that God, though one, are three persons, Father, Son and Holy Spirit, because the absolutely one and simple God is never an idle God, nor a lonely God. 

 He is rather a God who is full of dynamism, an eternal dynamism of knowing and loving. His knowing and loving are no mere acts that begin and end, that come from potency to act, but are so perfect that they create the three eternal persons in that one God. 

 Since the life of God is Trinitarian, we need to know how to deal even while here on earth, even while pursuing our exciting earthly affairs, with the Father, the Son and the Holy Spirit. This will guarantee that whatever we do here would redound to our authentic good, that they are done with God and for God, and not just for ourselves. 

 In fact, our life should somehow reflect the Trinitarian character of divine life. God, though absolutely simple and one, is triune. That’s because even though he is one, he is not alone nor idle. 

 With his eternal dynamic life of knowing and loving, he generates within himself an eternal kind of spiral of relationship of Father, he who knows, the Son, the self-knowledge of God, and the Holy Spirit, the love between the Father and the Son. 

 These are persons who are consubstantial with each other, that is, each one of them is the fullness of God, and not just a part of God. They cannot be separated from one another. In the very one God, there’s one person who knows, another one who is known, and a third one who is the love. All these acting in eternity, and all at once. 

 For our life to reflect this Trinitarian life, we need to follow the teaching and example of Christ, the Son of God who became man who revealed to us this mystery of the Blessed Trinity. 

 Like him, we have to do no other than the will of the Father, and to do it in the Holy Spirit for it to acquire its ultimate eternal value proper to us. This is how our life and all our activities and concerns should be developed. 

 Perhaps as a guiding formula, we can use the expression: “By the Father, through the Son, in the Holy Spirit.” Such motto would also give us ideas of how to deal with each person of the Blessed Trinity, and really live in a Trinitarian way daily, as we ought. 

 We have to learn to deal with God in his Trinitarian life—that is with the Father who knows and loves, and with the Son who is the known and the loved, and the Holy Spirit who is the very love of God. Our knowing and loving should reflect the eternal knowing and loving of the Trinitarian God.

Be fruitful in season or out of season

THIS is what we can draw from that gospel episode where Christ saw a fig tree with a lot of leaves but without the fruit. (cfr. Mk 11,12-13) Disappointed, he said: “May no man hereafter eat fruit of thee any more for ever.” 

 His statement may sound unfair, since it was said that it was not the season for figs. But upon considering who said it and what the tree was to him, it could not be said that it was unfair. Christ wanted to give the lesson that everyone should always be consistent of who we truly are and why we have to be fruitful all the time. 

 Christ is the source of all good things. No one can bear fruit, the real fruit, if he is not vitally connected to Christ, like a branch can only be alive and fruitful when united to the vine. We are expected to be fruitful always because we are expected to always be united to Christ. 

 Everyday, we should be keenly aware that we need to be fruitful and productive. That’s simply because even from the beginning of our creation in Adam and Eve, this has always been God’s will for us. 

 “Be fruitful, and multiply, and replenish the earth, and subdue it,” (Gen 1,28) God told our first parents, clearly outlining his mandate to them. It’s a mandate that continues to be repeated up to now. Christ himself said as much. 

 In his parable of the three servants (cfr Mr 25,14-30), a master clearly told each one to trade with the amount given to them. He was happy with the first two who gained as much as was given. But he was mad at the third one who did nothing with the amount given. 

 We have to realize that God has already given us everything that we need not only to survive but also to improve our lot that ultimately translates into realizing the fullness of our dignity as image and likeness of God, as children of his. 

 In this regard, we truly should be most enterprising, coming up with daily plans and strategies such that at the end of the day, when we make our examination of conscience, we can show God that we have gained something, and that the daily balance sheet of our spiritual life is in the black, not in the red. 

 We have to realize that the capitalization of this enterprise cannot be any better. God has given us everything–life, talents, intelligence, freedom, all kinds of capacities, his graces, etc. 

 And even if we commit mistakes or we fall into sin, no matter how grave, his mercy is always available. It’s really just up to us to make use of what is all there for the taking. 

 We have to assume the attitude of a shrewd businessman who is keen in discovering new possibilities of making money and expanding his business. Thus, in our spiritual life, in our relationship with God and with others, we should never say enough in loving them. 

 We have to increasingly go deeper, higher and beyond what is already attained. We should avoid complacency and self-satisfaction. Our attitude should reflect the lyrics of a Spiral Staircase song: “I love you more today than yesterday, but not as much as tomorrow.” 

 Of course, we should do all this with rectitude of intention, otherwise whatever good we can derive in being enterprising in our spiritual and moral life can only spoil us. In this, sad to say, we have many examples. We have to realize that the more we gain, the more we have to give. “Freely you have received, freely give,” Christ said. (Mt 10,8)

Desire for God despite our spiritual blindness

THE story of the blind Bartimaeus who reacted strongly upon hearing that Christ was passing by (cfr. Mk 10,46-52) reminds us that despite our blindness to spiritual and supernatural realities, there remains in the heart of man, as created by God, an innate desire for him. 

 This truth of our faith is clearly articulated in the Catechism of the Catholic Church which says: “The desire for God is written in the human heart, because man is created by God and for God; and God never ceases to draw man to himself.” (#27) 

 Just the same, this desire for God can be thwarted by a variety of reasons and, thus, cause bad consequences. So, let’s just prepare for the worst scenario and try our best to imitate Christ himself who, in redeeming us, prepared himself for the worst. In fact, he already knew about his death and how it was to be. 

 Toward this end, we should just make sure that our love of God is always vibrant. We have to make it grow day by day. We have to feel that love so intensely such that it is actually what would energize us in any endeavor we have. 

 We have to see to it that we do not take this love for granted. This is the best and ultimate weapon we have to prepare for the worst scenario in our life. With this love, we would be willing to go through what Christ himself went through—suffering all the indignities of the world and ultimately dying on the cross. 

 But then, after death, there is the resurrection, the final victory that is meant for all of us, irrespective of how we fare in this life. 

 Just the same, given our fickle and fragile human condition here on earth, we have to feel the need to feed our desire for God daily. We know all too well that such desire, when we have it, would not last long unless we do something to keep it burning. We are notorious for being easily carried away by merely worldly and temporal interests. 

 Toward this end, we should avail of certain spiritual exercises, like prayer, sacrifices and mortifications, recourse to the sacraments, continuing spiritual and doctrinal formation, etc., to develop in us a true and deep devotion, sharpening our attraction always to Christ. 

 It’s important to realize that the net effect of all these should be a strong and abiding feeling of intimacy with God, a strong attraction to him. We should not allow our attractions to stop at the level of some earthly and temporal goods only. It should be God and his will and ways that should attract us most. 

 Let’s always remember that if it is not God who attracts us, then it would be something else. And that something else can be none other than what is opposed to God. Remember Christ saying, “Whoever is not with me is against me…” (Mt 12,30) 

 We should be always mindful of our need to have the proper focus in our life. We should do everything to be able to have that focus, given the fact that in our earthly life, we cannot help but get immersed in so many earthly and temporal things. We need to sharpen our longing for God in every circumstance of our life. 

 In this way, we can remain faithful in pursuing the real and ultimate purpose and mission of our life.

“With great power comes great responsibility”

THAT’S an aphorism from the movie, The Spiderman, which serves as a moral axiom. It highlights the need to use whatever power or capability one has, for a greater good, and not as a means of entitlement. 

 To be sure, that axiom must have been inspired by what Christ told his apostles. “You know that they who seem to rule over the Gentiles, lord it over them, and their princes have power over them. But it is not so among you. Whosoever will be greater, shall be your minister. And whosoever will be first among you, shall be the servant of all. For the Son of Man also is not come to be ministered unto, but to minister…” (Mk 10,42-45) 

 These words came as a clarification when two of the apostles asked for the privilege to have special places in heaven. The request was quite impertinent as it was made immediately after Christ foretold his forthcoming passion, death and resurrection. These two apostles must have been more focused on the future resurrection of Christ than on his passion and death. 

 These words of Christ are a good warning for us, since we cannot deny that we have the tendency to feel entitled the more honors, power and privileges we enjoy in life. We should do our best to be most guarded against this danger and do everything to develop a keen sense of humility and gratitude for all these blessings. More than that, we should realize more sharply that these blessings are meant for us to work harder and serve others more and better. 

 Let’s remember that to serve is the language and the action of love. It authenticates any affirmation of love that we make, converting it from intention to tangible reality. 

 This is the attitude meant for us, with God himself as the exemplar. Imagine, Christ served us by dying on the cross. Before that, he shocked his apostles when he insisted that he be allowed to wash their feet. That was to give example to them, and us, so that what he did we would also do. 

 The angels too, superior to us in nature, are made to serve us, following a divine law articulated by Christ himself when he said: “Let him who is greatest among you become as the youngest, and him who is the chief as the servant.” (Lk 22,26) 

 Christ is the very epitome of this proper attitude. Being God, he emptied himself to become man and to bear all the sins of men by dying on the cross, all for the purpose of saving mankind. (cfr. Phil 2,7) 

 He reiterated this point when he lamented about the domineering sense of entitlement of some of the leading Jews of his time while praising the poor widow who put all that she had into the temple treasury. (cfr. Mk 12,38-44) 

 While it’s true that we obviously are entitled to our rights, we should not feel entitled to privileges and favors that are above our rights and needs. If they come and we cannot avoid them, then let’s be thankful. 

 But let’s be reminded that these privileges, favors and blessings are meant for us to strengthen our desire to serve and not to be served. But as it is, we should try to avoid them, since they tend only to spoil and corrupt us. We need to be truly guarded against this danger.

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!

Always be prepared for the worst scenario

WE can somehow draw this conclusion after reading that gospel episode where Christ asked Peter three times whether he, Peter, truly loved Christ. (cfr. Jn 21,15-19) After Peter assured Christ that he indeed loved Christ, Christ proceeded to describe the manner of death that Peter would have later on. 

 Indeed, if we truly would identify ourselves with Christ as we should, we should also expect this kind of tragic death for us. It’s not a condemnation but rather an invitation to share the kind of love that God in Christ has for all of us. 

 We have to understand that suffering and death would be the greatest manifestation of love we can have for God and for everybody else as articulated earlier when Christ said: “Greater love has no one than this: to lay down one’s life for one’s friends.” (Jn 15,13) 

 The concrete way of dying may not be like that of Christ nor of Peter, tragic and very bloody. But we should try to develop that kind of attitude towards our death and be prepared for it. 

 We know that there will be a lot of suffering, trials, challenges, and all kinds of negativities which are an effect not of God’s will and designs but rather of man’s weakness, limitations and even malice. We should learn how to handle these situations by following the example of Christ, if not by identifying and uniting ourselves as intimately as possible with Christ. 

 If we are truly with Christ, we would know how to take maximum advantage even of our difficulties, problems and all the other negative things that can take place in our life here on earth. These negative things are unavoidable, in fact. We should know how to handle them properly. But it would be a pity if we fail to see the great potentials they have in generating more and greater good. 

 We should always remember that God takes care of everything. And even from evil, he would know how to derive some good. With him, everything, including our failures and sins, would always work for the good. His wisdom, his omnipotence, his mercy, etc. would take care of all that. 

 The crucial thing to do is to be with God, which definitely will require some discipline from us. And so, even if especially at the beginning, we would find it hard, if not almost impossible to be with God, we just have to do what we can to achieve that ideal condition for us. In time, and with faith and our unrelenting effort, to be with God is not only achievable, but something that can become a stable state of life for us. Again, let’s remember that we are actually meant for that state of life. 

 We can be sure that on the part of God, everything is made available, so that whatever difficulty and problem we can have in this life, we would know how to leverage them to our real and lasting advantage, and not just some false and passing advantage. 

 So, we just have to be ready for the worst scenario in our life and know not only how to deal with our predicaments but also how to derive something good from them. In these instances of the hard predicaments, for example, when we seem to be at a loss as to what to do, we should just see at what God does, after we have done all things possible to solve our problems.

The sorrow of love

THAT’S when whatever causes us pain, suffering and sorrow is referred and united to the saving passion, death and resurrection of Christ. That sorrow, though always with some bitterness, would also assume the flavor of sweetness, something that is not only bearable but also lovable. It’s a sorrow that is lived in love, enabling us to be willing to suffer out of love. 

 We therefore have to learn how to handle our sorrows well, since in the first place they are unavoidable in our life. We have to develop first of all the proper attitude and the corresponding skills so that our sorrows would not just be purely negative elements in our life. They, in fact, can and should become sources and occasions of many good things. 

 For this to happen, the first thing to do is to develop a spiritual attitude and supernatural outlook in life, based on our faith in God that has to grow stronger everyday. That faith, of course, would give rise to hope and charity that would put meaning and sweetness to whatever pain, suffering and sorrow we can experience in this life. 

 Taking care of the spiritual and supernatural aspects of our life enables us to imitate Christ in being patient and willing to go through all the sacrifices we can meet in our earthly life. It's a patience that is also founded on the truth that all our sorrows and sufferings in life always have some redemptive meaning. 

 Our main problem in this issue of our earthly suffering and sorrow is that our attitude towards this unavoidable element in our life is taken out of its fundamental context of faith and religion. We just look at it in a purely human and natural way. We just look for the human and natural causes as well as for their human and natural solutions or remedies. 

 If we follow the wisdom of our Christian faith, we for sure would lose the fear of suffering and sorrow. In fact, the contrary would take place—we would look for occasions when we can suffer and experience sorrow. 

 If we believe in Christ and follow what he has taught and shown us, we will realize that there is nothing to be afraid of suffering and death, and all the other negative things that can mark our life. 

  He bore them himself and converted them into our way for our own salvation. Yes, even death which is the ultimate evil that can befall on us, an evil that is humanly insoluble. With Christ’s death, the curse of death has been removed. “Death has been swallowed up in victory. Where, O death, is your victory? Where, O death, is your sting?” St. Paul said. (1 Cor 15,54-55) 

 So, we just have to be sport and cool about the whole reality of suffering and death. What we need to do is to follow Christ in his attitude toward them. For Christ, embracing suffering and ultimately death, is the expression of his greatest love for us. We have to enter into the dynamic of this divine logic and wisdom so we can lose that fear of suffering and death and instead, convert them into expressions of love. 

 Thus, we have to understand this very well. Unless we love the cross, we can never say that we are loving enough. Of course, we have to qualify that assertion. It’s when we love the cross the way God wills it—the way Christ loves it—that we can really say that we are loving as we should, or loving with the fullness of love. This is when we can experience the sorrow of love.

Only with God…

TO complete the statement, it’s only with God when we can be right and do right. That’s the ideal condition of our life here on earth, and we should just do everything to pursue that goal which would mean our perfection and fulfillment. 

 Our life, whether we are aware of it or not, is a shared life with God. It’s God actually who, as our Creator, is always with us and is directing us toward our perfection through his providence. Ours is simply to follow him. We should be wary of our tendency to think that to affirm our true identity and to live out our true freedom, we should be just be by ourselves. 

 This basic truth about ourselves was somehow expressed by Christ when in his High Priestly Prayer he said, “Holy Father, keep them in your name whom you have given me; that they may be one, as we also are.” (Jn 17,11) 

 We have to learn to refer everything to God, always asking for his guidance so we may know how to follow what he is showing us amid the varying and often confusing conditions and circumstances of our life here on earth. 

 For this, we obviously need to humble ourselves so we would feel the need to go to God asking for guidance always, even if that guidance is always made available to us. We cannot deny that we are notorious for relying simply on our own knowledge and estimation of things as we carry out our tasks, tackle the different challenges and trials, hurdle the barriers that we encounter in life. 

 For us to see how God is guiding us, we definitely need to enliven our spiritual life that should be nourished by a life of prayer, sacrifices, ascetical struggle, recourse to the sacraments, etc. In short, we should have a plan of a life of piety that is kept going and growing by having a lifelong program of formation. 

 This formation should tackle the human, doctrinal, spiritual, professional and apostolic aspects of our Christian life. This formation would greatly help us to punctually discern what God is actually prompting us in every situation of our life. 

 Also helpful in this regard is to have recourse to spiritual direction and accompaniment with someone who can truly guide us. It is a good way of truly recognizing the voice of God and not easily deluded by other voices that can sound like God’s voice but actually are not. 

 These days, we have to be wary of the many imitations around that can mislead us. We need to have recourse to spiritual direction, choosing a good spiritual director who should be a true man of God, because we are poor directors of our own selves. 

 We can easily fall at the mercy of our own weaknesses which we should be humble enough to acknowledge. This is not to mention the many tricks of the devil and the allurements of the world that can imitate God’s voice, offering us sweet poison. 

 Definitely, to be able to discern and follow God’s continuing guidance over us, we need to practice restraint and moderation in our speech, sleep, idle mirth, etc. In other words, we should try to live as spiritual men, not just carnal men. 

 We should always remember that our life is not just lived in the level of the physical and material dimensions. It is not even lived in the social level in all its aspects—economic, political, historical, etc. 

 Our life has a prominently spiritual dimension that requires us to nourish the way we think, judge, reason and ultimately to love. These are the functions of our spiritual soul. It’s in this dimension that the supernatural aspect of our life enters.

Insist and persist in prayer

WHENEVER we find ourselves in some helpless situation due to a persistent weakness—like the weakness of the flesh—or to some challenges and trials that are increasingly getting heavier each day, or to some misfortune that we find impossible to bear, then we should just insist on praying and begging our Lord for help. 

 While it’s true that we should also be accepting of whatever fate would come our way, no matter how trying, we have no reason to think that we can and should stop bothering God for the relief that we need. 

 We should rather act like that Syrophoenician woman who displayed a persistent and humble faith while asking Christ to cast a demon out of her daughter. (cfr. Mk 7,24-30) Despite initial rebuffs based on her nationality, she won Christ’s admiration by arguing that “even the dogs under the table eat the children’s crumbs,” resulting in her daughter’s instant healing. 

 That is why it is important that we always think and act according to our faith, more than just our feelings or our own natural and human estimation of things. It is faith that gives us the global picture of things. It manages to give us the real and redemptive meaning to any situation in our life. 

 It is our faith that reassures us that we are never alone, that we are never left abandoned to fend for ourselves against anything that can take place in life. Like that sick man at the poolside of Bethesda, lying there for 38 years, waiting for his lucky turn, (cfr. Jn 5,1-15) we should remain hopeful that not everything is lost. 

 God will always intervene in our life. He is a good father to us, ever merciful and compassionate, slow to anger, quick to forgive. We might be a misbehaving child, but he always looks first at our being his child before he does something with our misdeeds. 

 It might be good to always relish this psalm that reassures us of the goodness of God in spite of our mistakes: “For his anger is but for a moment, and his favor is for a lifetime. Weeping may last for the night, but a shout of joy comes in the morning.” (30,5) 

 Our problem is that we many times choose to be guided by our own feelings and private thoughts, detached from our faith. And so, we plunge into fear and shame, sadness and depression, and we suffer unnecessarily. Rather, let’s just be insistent and persevering in our prayer. 

And if God seems to ignore us, we have to realize that he is simply testing us for a number of reasons—to strengthen our faith, to purify our intentions, to grow in the other virtues, etc. But to be sure, God is never indifferent to our needs. He is always solicitous. He even knows more of our needs than we do, and makes provision for them. It’s rather us who do not notice what God is giving and doing for us most of the time. 

 Obviously, for our prayer to be insistent and persevering in spite of what may appear as God’s initial indifference to our requests, we need to spend some moments of special and serious conversation with him, like some period of mental prayer, meditating on God’s word, having recourse to the sacraments, etc. These are like the refueling process that helps us to continue going on with our spiritual life. 

 The important thing to remember is that we should never give up on our prayer. Rather, let us always sharpen our dispositions for prayer.

Despite the heavy drama of our life

WE should stick firmly to what Christ assured his disciples, and now us. Considering that our life here on earth is often referred to as a “vale of tears,” let’s avoid over-reacting to the heavy drama that we can expect in this life. 

 Let’s relish these words of our Lord: “In the world you shall have distress: but have confidence, I have overcome the world.” (Jn 16,33) Yes, our life here on earth is actually just transitory. It is a difficult journey toward our definitive destination. But there is always hope of reaching a better place, that is heaven, in the end. 

 We have to learn to have confidence in God’s loving providence over us by always strengthening our faith and referring everything in our life to him who knows how to derive good from evil.

 Our sense of confidence should spring from a faith that gives us the ultimate meaning and proper direction to all our human knowledge and endeavors. It is what gives the original perspective to all events, good or bad, in our life. Otherwise, we would end up confused and lost. 

 We also need to make our faith grow to cope with the multiplying infranatural consequences of our human condition that is weakened by sin. There’s no other way to manage and survive the consequences of sin, ours and those of others, personal as well as the collective and structural, than by relying first of all on our faith. Without faith, we will find no exit, no relief from this wounded status of ours. 

 That’s why St. Paul said: “Above all, take the shield of faith, wherewith you shall be able to quench all the fiery darts of the wicked.” (Eph 6,16) Faith holds pride of place in our armory to wage that lifelong battle with our wounded flesh, the temptations of the world, and the tricks of the devil. 

 Without faith, we would be easy prey to these enemies of our soul. Without it, we most likely would be filled with fear and anxiety, if not sadness and desperation. Faith unites us to the tremendous power of God over any kind of evil, self-inflicted or caused by others. 

 There’s no way we can achieve our ultimate goal without faith. With God, we have everything. As St. Teresa de Avila would put it: “Solo Dios basta!” (God alone is enough!) 

 And so, there’s really no reason to be too worried and anxious when we encounter some difficulty in our life. In fact, we have every reason to be confident and at peace, focused on what we are supposed to do. And that’s because we are always in God’s hands. 

 Whatever situation we may be in, we can be sure that God will always provide for what is truly needed by us, and it may not be what we want. We just have to trust him completely for he knows better than we do, and what we want may not be what we need. It may not even be what is good for us. 

 Yes, there will always be challenges, problems, difficulties that humanly speaking may be impossible for us to tackle. But as long as we have trust in God, we can sincerely echo St. Paul’s words: “I can do all things in him who strengthens me.” (Phil 4,13) These words have been verified to be true in the lives of all the saints, especially the martyrs. 

 It’s important that we be confident and at peace always, because that would put us in the proper condition to do the things we are supposed to do. It will make us bold and courageous, fruitful and productive.

The significance of Our Lord’s Ascension

A NUMBER of very meaningful considerations can be drawn from the Ascension of Our Lord into heaven. One is that with it we are reminded that like Christ, who is the pattern of our humanity and the redeemer of our damaged humanity, we actually came from heaven and are meant to return there for our definitive state of life after “passing” the test God has given us if what he wants us to be is also what we ourselves would like to be. 

 With our Lord’s Ascension, we are told that heaven is now open to humanity after it has been closed due to the fall of our first parents. We have been alienated from our Father God and are now reconciled through the redemptive work of Christ. 

 Our Lord’s Ascension also brings home to us our true home which is heaven where there will be “no more tears, pain or death, (cfr. Rev 21,1-4) where “no eye has seen, nor ear heard, or the heart of man conceived,” (cfr. 1 Cor 2,9) It’s there where we become a new creation, achieve the perfection of our humanity, and where we enjoy endless peace and bliss. 

 We really need to develop a yearning for heaven, but doing so by being keenly aware of our duties here on earth. The latter are our daily ordinary pathways to heaven, aside from the sacred means Christ has given us. 

Yes, we have to always keep heaven in mind and live our earthly life with this goal in sight, using our daily duties and experiences as pathways to reach God. Yes, as we yearn for heaven, we should be keenly aware of our duties here on earth. We need to see the organic connection between our earthly life and duties and our heavenly yearning. We cannot have one without the other. 

 In this regard, we have to do a lot of apostolate which would require of us that we, first of all, should be driven with love for God. Otherwise, our apostolate, our love for the others would have no steam to run on. 

 We need to see to it that our love for God always grows everyday, so that our love for others would also correspondingly grow. In this, we have to realize, first of all, how much God loves us. Only then can we start loving him and loving the others. 

 That is why we have to pray and consider the truths of our faith that show us much more than what our senses can discover. We can say that a person who does not pray is a person who cannot fall in love properly. 

 That’s because a prayerless love is a love that is simply driven by earthly elements that cannot last for long and cannot cope with all the demands of true love. It’s love that would be completely at the mercy of earthly and temporal conditions. 

 With sincere prayer, we would manage to keep our mind and heart, our thoughts and desires to somehow start and end with heaven. Thus, we can fulfill what St. Paul once said: “Set your hearts on heavenly things, not the things that are on earth.” (Col 3,1) 

 We have to learn how to relate everything to heaven, and not get entangled with our merely earthly and temporal affairs. Everything is meant to start and end with God who is the Creator of everything and the very foundation of reality.

“Your sorrow shall be turned into joy”

THESE are words Christ addressed to his disciples as he bade farewell to them. “Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice; and you shall be made sorrowful, but your sorrow shall be turned into joy.” (Jn 16,20) 

 Christ was consoling his disciples amid their sorrow over his impending departure. He used the analogy of childbirth to promise transformative joy as well as direct access to the Father through prayer in his name. 

 “A woman, when in labor, has sorrow, because her hour is come; but when she has brought forth the child, she remembers no more the anguish, for joy that a man is born into the world,” he told them. Then he reassured them that “if you ask the Father anything in my name, he will give it to you.” (Jn 16,21.23) 

 This gospel episode simply shows Christ’s assurance of joy, a joy that transcends pain amid temporary worldly opposition, a joy that has lasting effects in eternal glory. This episode somehow reminds us to broaden our understanding of things as we go through the drama of our earthly life that will always involve suffering. More than that, it encourages us to learn the art of how to find joy even in our suffering. 

 We need to realize that in our life here on earth, joy and sorrow are intertwined, and we can manage to find joy even in suffering as long as we identify ourselves with Christ. We have to remember that Christ has conquered everything and has converted all the negative things in life into means for our purification and strengthening. 

 What we have to do is to unite whatever suffering we have with the suffering of Christ, because by so doing, we would be participating in Christ’s redemptive mission. So, we just have to relate everything to Christ by praying always, ever trusting in God’s presence and power. This mindset helps us develop a strong faith and confidence in Christ, enabling us to face whatever challenges and temptations would come our way. 

 Let’s be convinced that with Christ, suffering becomes an act of selfless love that can take on anything. Only in him can we find joy and meaning in suffering. With him, suffering loses its purely negative and painful character, and assumes the happy salvific character. 

 We need to process this truth of our faith thoroughly, always asking for God’s grace and training all our powers and faculties to adapt to this reality. That’s why Christ told us clearly that if we want to follow him, we simply have to deny ourselves, carry the cross and follow him. There’s no other formula, given our wounded human condition. 

 This self-denial and carrying of Christ’s cross will enable us to see that suffering is obviously the consequence of all our sins—ours and those of others. Embracing suffering the way Christ embraced his cross unites our suffering with that of Christ. 

 Our motive for it is like that of Christ. It’s the desire to conquer that suffering and ultimately our death through his death and resurrection. It’s obeying God’s will just like Christ obeyed his Father’s will. “Not my will but yours be done.” 

 Our reaction to any form of suffering in this life should therefore be theological and ascetical. It should be guided and inspired by faith. It should not just be physical or a natural affair. It should reflect the spiritual and supernatural realities to which we are all subject.

Let’s never be just by ourselves

THAT’S how we should be. To simply be by ourselves is actually an anomaly. As persons, endowed with intelligence and will, with the capacity to know and to love, we are meant to relate ourselves with others—with God, first, and then with everybody and everything else. 

 Thus, a point in the Catechism of the Catholic Church clearly states that, “being in the image of God, the human individual possesses the dignity of a person, who is not just something, but someone.” (357) 

 The Catechism explains further, shedding light on the difference between a something and a someone. 

 The human person who is a someone and not just a something is “capable of self-knowledge, of self-possession and of freely giving himself and entering into communion with other persons. 

 “And he is called by grace to a covenant with his Creator, to offer him a response of faith and love that no other creature can give in his stead.” 

 A person is an individual who is always in relation with others. He simply cannot be on his own. His life, his growth and maturity, his capacity to resist temptations and to handle his weaknesses well would depend on his relation with God and with others. 

 Since we are made in the image and likeness of God, we as persons must somehow reflect also the perpetual relation within the three persons in one God. We are meant to be taken up, with God's grace, in that Trinitarian relation of knowing and loving one another. 

 That's why Christ told us in no unclear terms that the greatest commandment we ought to follow is to love God with all our might, and the second greatest is to love our neighbor. 

 We need to train ourselves to be always mindful and thoughtful of the others. In this way, we avoid confining ourselves to our own world which definitely will not be the real world, because it would be a world of pure subjectivism, detached from the objective world outside of ourselves. 

 We have to be both mindful and thoughtful, because this is what is proper to us. If we fail to cultivate these traits, we actually would be harming our very own humanity, aborting our road to human maturity, not to mention, the fullness of Christian life. 

 We need to be mindful because we have to know what’s going around us. We should never be aloof and indifferent. We have to be aware not only of things and events that are taking place, whether near or far, but also and most especially of persons, starting with the one right beside us. 

 And not only should we be mindful. We also need to be thoughtful. We should think ahead of how things are developing and of what we can do to help shape their evolution. Life is always a work in progress, and there are goals, the ultimate and the subordinate, to reach. We should not get stuck with the here and now. 

 We also should learn to read the signs of the times and to prepare ourselves for whatever indications or warnings they are giving us. This way we put ourselves in condition to influence the flow of things, and to somehow already fashion the future. In this way, we extricate ourselves from our own subjective world and get to grapple with the objective reality.

Harmonizing our life’s different dimensions

IT’S obvious that we have to contend with the many aspects and dimensions of our life—the natural and the supernatural, the temporal and the eternal, the material and the spiritual, etc. We cannot deny that very often we see them competing or even in conflict with each other. 

 We, therefore, need to tackle the challenge and the complicated task of how to harmonize them in such a way that we can achieve what we may call as unity of life that pursues the proper and ultimate goal of our life. 

 Said in another way, we have to find a way of how we can live our spiritual and supernatural dimension of our life with naturalness as we go through our daily activities and concerns. The art and skills that are appropriate for this need should be learned and adopted as early as possible. 

 Definitely, this challenge and task would demand a lot of requirements from us. But to be sure, we can say that the basic requirement is for us to be fully identified with Christ, “the perfect God and the perfect man” (perfectus Deus, perfectus homo). 

 He is the very personification of how to integrate the different aspects of our life so we can achieve a certain consistency and continuity that would pursue the ultimate goal of our life. 

 In this regard, we cannot overemphasize the need for us to have regular time for prayer and avail of a plan of continuing formation so that our relation with Christ would really become alive and in a way that can effectively guide us in our daily activities. 

 With Christ, we would know how to live naturalness as we pursue our supernatural goal in the middle of the world. It has something to do with how to handle our human condition considering what we ought to be and what we are at the moment. Fact is, we have a supernatural goal, nothing less than to be united with God, which we have to pursue in the context of our human and natural world. 

 Naturalness is about how to mix the spiritual and material dimensions of our life, our personal and social aspects, and other elements in our life that, given the way we are, appear to compete with each other. How to integrate and harmonize them is the task of naturalness. 

 Naturalness is a very active affair, lived day to day, moment to moment, as we grapple with the continuous flow of our concerns. It’s the front man who does the dirty job of the bigger virtues of discretion, prudence and ultimately charity, the foot soldier who does the hand-to-hand combat, the peddler who does the door-to-door selling. 

 It has to know when to push and when to pull, what to say and show and what to be quiet about and hide. Obviously, it has to follow a game plan, with a clear goal in mind and a detailed knowledge of all the elements it has to contend with. 

 It has to know when to be active and when to be passive, when to be aggressive and when to be patient and tolerant. Of course, in our spiritual life, these elements while initially contrasting, can be blended and lived simultaneously, obviously as an effect of grace and our cleverness. 

 It also has to know how to project oneself to the future, given the data of the present and of the past. It has to learn how to relate history and current events with eternity. It should know how to connect the mundane with the sacred.

Our morality depends on our spirituality

IT’S quite clear that the way we think, speak, react and behave in general is determined by the way we are. This is somehow encapsulated in that Latin expression: “agere sequitur esse” which means that how a thing acts, functions or behaves is fundamentally determined by what it is—its nature or essence. It means that actions reveal the inner nature of a being. 

 In short, we can say that our actions reflect our character. In our case, since we are not purely material beings but more of a spiritual one—given the fact that the spirit is one that gives life, not our bodily dimension—we can conclude that the quality of our behavior depends on the quality of our spirituality. 

 Yes, our Catholic teaching affirms that our morality is intrinsically dependent on our spirituality. That’s simply because, to put it bluntly, our moral life is not merely a set of rules but a response to God’s call. It’s a moral life that is rooted in faith, grace, and that call of God for us to be his image and likeness, i.e., to be holy as God himself is holy. 

 The morality that is proper to us can only be achieved if our human acts are ordered toward God by following his will. That is why, Christ who is the fullness of the revelation of God to us and who offers us “the way, the truth and the life,” clearly told his disciples and us that if we truly love him, we should keep his commandments. (cfr. Jn 14,15) 

 The “way, truth and life” Christ offers us provides us with all the means we need to keep our true identity and dignity as children of God. These are means that can tackle whatever conditions and circumstances we can find ourselves in, that can convert all situations, including the worst sufferings we can encounter in our life, into a path to be with God, to achieve the ultimate end of our life which is our holiness and redemption. 

 In other words, God is always with us, guiding us, protecting us, helping us in all our needs. That is what God’s providence is all about. We need to be aware of this basic truth of our life so we can live our life the way proper to our true identity as God’s children. 

 We have to be wary of certain questionable theories about human morality that would reduce it to mere utility, subjective preference, empirical observation or human autonomy. These theories cut our morality from its true source who is God and his law and grace. These theories fail to account for the spiritual dimension of the person we are, and would unavoidably lead to forms of relativism and the denial of intrinsic evils. 

 Thus, we can say that to have a good moral sense is none other than having an abiding awareness that all our human acts, starting with our thoughts and desires, and then our words and deeds, should be good in the sense that they ought to be inspired and oriented toward nothing less than love for God and for others. 

 That’s why St. Paul once said in his praise of charity (love of God): “If I speak with the tongues of men, and of angels and have not charity, I am become as sounding brass, or a tinkling cymbal. 

 “And if I should have prophecy and should know all mysteries and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. 

 “And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profits me nothing.” (1 Cor 13,1-3)

Expect all sorts of troubles in our life

CHRIST himself had already warned us about this. To his disciples, he once said: “They will put you out of the synagogues. Yes, the hour comes, that whosoever kills you will think that he is doing a service to God.” (Jn 16,2) 

 In another part of the gospel, he clearly said: “In this world you will have trouble. But take heart! I have overcome the world.” (Jn 16,33) Yes, Christ is assuring us that we as his believers will inevitably face trials, suffering and difficulties in a broken world, but we should keep our peace and courage since Christ will take care of everything in the end. 

 Other verses that express the same warning are the following: 

 - “Everyone who wants to live a godly life in Christ Jesus will be persecuted.” (2 Tim 3,12) 

- “We must go through many hardships to enter the kingdom of God.” (Acts 14,22) 

 We should not anymore make a big issue out of this fact of life. Rather, we should just strengthen our faith in Christ through prayer and the nurturing of the virtues like courage, fortitude, patience, cheerfulness, hope, etc. It would be helpful if we can develop a sporting and fighting spirit in this life. 

 Yes, we need a sporting spirit because life’s true failure can come only when we choose not to have hope. That happens when our vision and understanding of things is narrow and limited, confined only to the here and now and ignorant of the transcendent reality of the spiritual and supernatural world. 

 We therefore have to develop a strong spiritual sportsmanship in the tenor expressed in some words of St. Paul: “Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it.” (1 Cor 9,24) 

 Aside from a strong sense of self-discipline and submitting ourselves in a continuing training program, an indispensable ingredient of this healthy sporting spirit is the sense of acceptance and abandonment that we need to deliberately cultivate. This does not come automatically, as if it’s part of our genes. 

We have to develop them. We have to be sport and adventurous in facing the different conditions of our life. And it would greatly help if we too can have an abiding sense of humor. Otherwise, we would just easily fall into states of sadness, pessimism and despair which actually are unnecessary but are avoidable. 

 This we can do if first of all we have a strong and deep faith in God, our Creator and Father. If we have that faith, we know that God holds everything in order through his providence. He takes care of everything, irrespective of how things go. Ours is simply to relate everything to him and to go back to him everytime we go astray especially at the end of the day. 

 When we have this sporting and adventurous spirit, we, of course, would like to play to win and to get as much enjoyment as possible. We would give our best shot. But we also know that this is not going to happen all the time. There will be times when we lose in a game or when we get lost in our adventure. But regardless of how things go, we can always go back to God as we should, and everything would just be all right. 

 Thus, whether we win or lose in tackling life’s many challenges and trials, we can still manage to have fun and, more importantly, to learn precious lessons by getting to know more about ourselves and others, about our strengths and weaknesses, about the virtues we need to develop and grow, etc.

Our true hunger and genuine fulfillment

IN the gospel, Christ tells us about what is involved if we want to truly love him. “If you love me,” he said, “keep my commandments.” And he makes this promise: “And I will ask the Father, and he shall give you another Paraclete, that he may abide with you forever.” (Jn 14,15-16) 

 He further explained why the Paraclete or the spirit of truth is needed. “The spirit of truth, whom the world cannot receive, because it sees him not, nor knows him; but you shall know him because he shall abide with you, and shall be in you,” he said. (Jn14,17) 

 The question to ask is, how can we manage to comply with the condition of keeping his commandments to be able to love him, and in so doing, be guided by the spirit of truth in this very complicated and confusing world? 

 Given how demanding Christ’s teachings are, we would likely struggle to live up to them. Yes, Christ’s commands and the high standard of Christ’s teachings are so rigorous that we would be in a tough spot trying to keep them. 

 I believe the secret is found in what Christ himself had recommended. That is, that we do some fasting that would induce a special kind of hunger that is not only a hunger for natural food but rather a hunger for the ultimate spiritual and supernatural food that is God himself. 

 Said another way, it should be a natural hunger that should lead us to this spiritual and supernatural hunger, a hunger for God. We need to train our natural hunger to have the greatest longing for God. 

 In other words, it should be God whom we regard as the true satisfaction of our hunger. It is he who should give us the greatest joy and pleasure. We should not get stuck in the natural level of satisfaction, joy and pleasure only, the effect only of food and other natural things. But our craving for God, while eminently spiritual and supernatural, should first of all be felt in our body. 

 This way we can manage to keep the commandments of Christ no matter how tough, rigorous and challenging they are. And by keeping the commandments, we would feel the presence of the Paraclete, the spirit of truth, as promised by Christ, who will guide us and give us the proper direction in our life, marked as it is with chaotic conditions. 

 With this spirit of truth, we would not be trapped in our temporal world only, playing the game of self-indulgence and simply pursuing self-interest, unmindful of the spiritual, supernatural and eternal destination meant for us. 

 We would know how to relate our temporal affairs to our ultimate goal. We would know how to give the proper priority to all the elements in this life, and how to be firmly guarded against distractions. 

 We really should make this serious business of developing this true hunger a top priority among the things that we need to learn. We cannot take this duty lightly. We have to learn to live in the natural and temporal world while pursuing our supernatural and eternal goal. 

 As St. Paul once said: “Set your minds on things above, not on earthly things.” (Col 3,2) He was practically telling us that we should prioritize heaven, eternal values over temporary worldly pursuits. He was asking us for a shift in perspective to align our thoughts, actions and desires with the teachings and example Christ who shows us the way to heaven.

Synodality and the Church’s continuing mission

DURING the time of the apostles as they started to carry out the mission given to them by Christ, there, of course, were some problems and issues that needed to be resolved. One was when there were disturbances among the Gentile believers who were imposed with unnecessary burdens. (cfr. Act 15,22-31) 

 The apostles wrote a letter telling them: “For it has seemed good to the Holy Spirit and to us to impose on you no further burden than these essentials: that you abstain from what has been sacrificed to idols and from blood and from what is strangled and from fornication.” (Acts 15,29) At this, they rejoiced. 

 Somehow, this episode illustrates the synodal nature of the early Church since it involved a kind of prayerful dialogue between the apostles, on the one hand, and the Gentile believers, on the other. More importantly, it involved a listening to the Holy Spirit that underscores that true decisions arise from listening to God through prayer and a constant commitment to conversion. 

 Pope Francis brought out this need for synodality as a way to listen to the Spirit’s voice that would promote a culture of encounter and co-responsibility. In this way, synodality can be great help in the Church’s earthly journey toward her heavenly destination, the journey of the Church Militant toward the Church Triumphant. 

 In other words, synodality guides the Church Militant toward the Church Triumphant by emphasizing mission through evangelization and spreading of the Gospel, thereby aligning the Church with its ultimate goal of unity with God. It also cultivates unity and love through dialogue and shared discernment. It encourages the need for continuing conversion. 

 This thrust on synodality has, of course, received both praises and criticisms. Those who praised it see it as a way to revitalize the Church’s mission, making it more inclusive, given the more active involvement of the laity in decision-making processes. It therefore promotes the idea of a certain co-responsibility between the hierarchy and the ordinary faithful but in different degree. 

 Those who criticized it worry that it would lead to confusion and to the watering down of doctrine that may lead to doctrinal ambiguity. Some critics expressed the fear that the process can be too focused on secular or worldly ideas at the expense of the traditional teachings. Still others fear that it would undermine the authority of the hierarchy since it can lead to the democratization of the Church. 

 I suppose that in any process there are always the good side and the not so good one, the benefits and advantages, on the one hand, and the dangers, on the other. I imagine that it will always be a matter of how to go about it with prudence. 

 To balance its benefits and dangers, I believe that the discussions should be rooted on Church teachings and Scripture to ensure alignment with core values. Everyone involved should really pray, earnestly seeking the Holy Spirit’s guidance that would necessarily involve some conversion. Genuine dialogue should be fostered, encouraging respectful listening and sharing, valuing diverse perspectives while seeking unity. 

 Indeed, discernment, prayer and adherence to Church teachings can be good safeguards to keep this process of synodality achieve its real goal. So far, this process has expanded lay participation in Church governance, a fuller recognition of women’s role in the Church. It has also fostered better transparency and accountability in terms of finances and forms of abuses. 

 And yes, it has facilitated ecumenical dialogue, and hopefully, even inter-religious dialogue. It would be good if this process of synodality continues to be practiced as the Church continues with its mission amid fast changing developments in the world.

True love is always linked to sacrifice

THAT’S how true love is. Without sacrifice, love at best can only be apparent. For love to be true, it will always involve sacrifice and great effort, considering the way we really are as God’s children as well as the way we are now in our earthly condition, marked as it is by our woundedness. 

 Genuine love for one another will always involve sacrifice simply because it cannot avoid the certainty that it will always entail understanding, compassion, the willingness to bear the burden of the others, and ultimately to offer mercy and to forgive to anyone who may do us wrong. It will always involve a total self-giving that is not only gratuitous but continues to give and give even if it’s not reciprocated or, worse, contradicted. 

 For love to be true, it has to reflect Christ’s love for all of us, irrespective of how we are to him. And that’s simply because whether we are good or not to God, God will continue to love for the basic reason that we are all his children. 

 A hallmark of genuine love is when we are willing to give up our own interest for God and for everybody else, reflecting the ultimate expression of love of Christ to all of us when he made himself a sacrifice on the cross. 

 Yes, we can say that true love expresses itself in sacrifice. In other words, given our wounded condition here on earth, sacrifice is the very language of love. Love cannot truly be love without sacrifice. 

 This means that unless we love the cross, we can never say that we are truly loving. Of course, we have to qualify that assertion. It’s when we love the cross the way God wills it—the way Christ loved it—that we can really say that we are loving as we should, or loving with the fullness of love. 

 We have to be wary of our tendency to limit our loving to ways and forms that give us some benefits alone, be it material, moral or spiritual. While they are also a form of love, they are not yet the fullness of love. 

 So, let’s be clear about this point. Love will always 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. That is why, he once said: “As the Father has loved me, I also have loved you. Abide in my love.” (Jn 15,9)

“Abide in me as I abide in you”

WORDS of Christ, addressed to his disciples and now to all of us, that clearly spell out how our ideal condition of our life here on earth should be. (cfr. Jn 15,4) They practically tell us how we can be truly fruitful in this life, and lead of life of purpose, joy and fulfillment. 

Truth is Christ is always with us. As our creator and the pattern of our humanity as well as the redeemer of our damaged humanity, he is always with us. We just have to learn how to be always with him too so we can be what we ought to be. 

This, in effect, can only mean that we should unite our will to God’s will, letting go of our own desires and plans. We should also stay rooted in God’s love and teachings as revealed to us in full by Christ, applying them in our daily life. 

Thus, we should continually ask ourselves: Are we truly abiding in Christ? Do we always give priority to my connection with him? This way, we can aspire to produce spiritual fruit like love, joy and peace. We can be sure that we are properly guided as we go through life’ challenges and trials, finding strength in our weakness and comfort in trials. 

And more importantly, by abiding always in Christ, we can have a clear and driving sense of purpose and direction. It is in this area where most of us fail, thereby giving an easy opening for our weaknesses and the temptations to dominate us. 

When we manage to abide with Christ, we would know and live by the real and ultimate purpose of our life. Such knowledge would help in giving the proper shape, direction and consistency to our life that is now being pushed and pulled in any which way by the many confusing elements in our life today. 

We have to realize the grave duty we have to know and live by this existential purpose of ours, since this will assure us that we are going in the right direction, even if we do it in different ways, paths, forms and manners. 

Especially these days when many people are confused and lost as to what really should be the ultimate goal of their life, we have to make this duty more known and appreciated. We cannot deny that many people do not have a clear purpose in life, or that their worldview is limited, distorted, if not wrong. 

And what is this existential purpose of ours? It’s none other than to give glory to God. It can be expressed also in many other ways. It’s about, as our Catechism would put it, knowing, loving and serving God. In fact, this is the very first point of the Catechism of the Catholic Church. 

“God, infinitely perfect and blessed in himself,” it says, “in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man. He calls man to seek him, to know him, to love him with all his strength…” 

All this business of our existential purpose is lived and summarized by Christ himself, the son of God who became man to save us. He commanded us to love one another as he himself loved us, which he did to fully carry out the will of his Father. 

And so, it should behoove us to know more and more about Christ to such an extent that not only would we know his life, his teachings and example, but that we also would live his life, his teachings and example as well.