Matthew 6

As we hear today’s gospel, in ancient Israel, it was accepted and even praised to express one’s religious faith in public. What Jesus admonishes here is that we want to express our faith with a genuine heart towards God and neighbours. Because it was socially acceptable to express one’s faith in public, there was a danger to display one’s faith outwardly to attract others’ attention. What about our times? It feels socially awkward to show one’s faith in public. In fact, we are pressured not to exhibit religious signs and expressions in the public sphere. Thus, there is hardly any like those ‘hypocrites’ Jesus reproaches in our streets or our church. Rather, those who courageously express faith are martyrs in our times. Then, these words of Jesus are not relevant any longer?

Still, we are in danger of practising our faith without a genuine heart of love. In our times, I think, we, especially Catholics, face the danger of the mechanical practice of piety.

Many of us gladly donate to the poor. But have I ever tried to look into their troubles and hardships? Have I ever walked together with a homeless and bought lunch? I can simply tap my credit card to donate two dollars but I don’t have to spend any time in sharing with those in difficulties. I can set up an automatic withdrawal for a monthly donation and forget about the poor. The tax receipt at the end of the year is the only reminder with which I can say to myself I am helping others.

Although I still pray the Rosary, I often find myself just moving my lips to recite without actual meditation on the mysteries. I recite prayers with lips but I do not speak to Jesus with my heart.

How many times did I check my watch to know if I could still eat something before Holy Communion? I always find it is much easier to skip a meal to lose weight or for my health than to fast for mortification or Jesus. Where is my heart? We easily fast or abstain from food for our benefit. But we have to have a timer to fast just an hour before the Mass.

Our Lord looks for our hearts and faith, not the amounts of donation, the number of decades of the Rosary, or the accuracy of the Eucharistic fast. He wants our humble and contrite hearts more than sacrifices of holocausts.

Matthew 5

Some people exercise favouritism thinking it is love. It is not favouritism if I do everyone a favour. Favouritism picks up only particular people and gives them alone benefits. Here, the question is how favouritism selects those who receive benefits. Mostly, favouritism chooses according to its personal taste. Or, favours are given in return to favours received. The problem of favouritism is that those not chosen feel unfair because favouritism is not based on reason.

Now, the flipside of favouritism is discrimination. Most often, discrimination is not also exercised based on reason. It operates mostly on prejudice. A prejudice is disfavour or dislike for certain people according to one’s personal taste and ideas. Like favouritism, discrimination leaves people very much upset. Why? Because there is no true and sound reason for discrimination.

Our world suffers much from favouritism and discrimination. Nevertheless, those who practice favouritism or discrimination think they love. But this is not what Jesus calls love. The love Jesus preaches calls for impartiality and sound reasoning. And this love demands to overcome one’s personal liking. Furthermore, this love urges us to abandon our instinct for survival and victory, for our enemies are often our competitors and contenders.

This love Jesus encourages us to exercise in today’s gospel begins at justice for all people against favouritism and discrimination. But it develops into unselfish, altruistic benevolence to all people. Through this love, we empty ourselves by abandoning our interests and even survival. This is what Jesus did on the crucifix – to give his life not only to saints but also to sinners. Once again, we encounter the crucifix. It is the symbol and reality of love, the perfect love of God.

Matthew 5

More than ever, we hear the word ‘justice’ so often these days. Voices for justice resonate in our society louder than ever. But this is very surprising when we realize the Western societies have developed extremely complex and sophisticated legal processes to protect justice. Law is a profession so highly specialized for different fields. Not only lawyers but many professions are directly involved in our legal system. So, we call this a justice system. Interestingly, this name, ‘justice system,’ implies it is not simple and easy to protect justice. Although we have a vast array of laws in our society, so many people are not happy with our justice system.

‘An eye for an eye and a tooth for a tooth.’ This ancient law may sound primitive and unsophisticated. But often I feel that our justice system and our legal professionals fail to provide and protect justice as much as this primitive rule may have done. Everyone demands justice but no one is satisfied.

I wonder if a man can ever be a perfect judge to himself, not to mention to other people. Until I become a perfectly just judge to myself, I won’t be able to provide or protect justice for others. But unfortunately, I always find myself making decisions favourable to myself. It feels fairer to follow the ancient law of retaliation than to follow all kinds of my rationalizations and arguments.

Today Jesus tells us to exercise charity instead of demanding justice. I will not discuss if this new law of charity is superior to the old law of justice. But I find this: I can exercise this new law of charity without a sophisticated system or a complex argument or an expensive professional consultation. No matter how much it is given, charity always satisfies people. Charity always works. Nobody refuses freebies! In contrast, no matter how much we try, we never fully satisfy anyone with justice. Do you know why? I believe it’s because love and charity are always divine, but human justice, not always. In other words, the power of God always works but not all human efforts work. I might have to pay thousands of dollars to an attorney to get my justice only to a limited degree. But even a small child can exercise love and charity that can move and change adults. I think Jesus gave this new law of charity because it is indeed more practical.

My entire assets won’t be enough to get me justice, but my five-dollar bill would be sufficient to ease the hunger of a person in need.

John 6

This Sunday, the Most Holy Body and Blood of Christ, traditionally called Corpus Christi, Jesus proclaims that it is necessary to eat the flesh and drink the blood of his own to receive eternal life. Most Catholics will have no question about this. But some may ask about those who did not know about Christ Jesus. They did not have a chance to receive the body and blood of Christ? Even St Joseph the foster father of Christ didn’t seem to have that opportunity. We all know this body and blood of Christ is not an actual body part and fluid of Jesus as Jesus himself instituted with bread and wine. We all know this is called the sacrament of the Eucharist. God brings his grace and salvation through the sacraments to the man. But the sacraments cannot bind God within themselves for his mercy and generosity. Although it is only through Christ Jesus through whom all humanity is saved, Christ Jesus is not also bound by the seven sacraments he has instituted. Beyond our imagination, Christ Jesus must have many ways to give those people who did not hear about him opportunities for eternal life.

But what about St Joseph? His case is not yet resolved. He knew very well Christ Jesus but seemed to have passed away before the sacraments were instituted. Or what about those catechumens under persecutions who were executed even before their baptism? They heard the gospel and accepted it but could not receive any sacrament before their death.

These holy people without having received the sacraments had the desire to be united with Christ Jesus. Their desire or disposition is enough for salvation, the Church has been teaching. The Church designates a special term for these people – the baptism of desire or the baptism of blood in the case of those martyred before baptism. St Joseph surely wanted to be united with his foster son in body and mind and heart. We see how faithfully he followed the voice of God’s messengers. He probably never received any sacrament but this non-baptized Christian is the patron saint of Canada.

Here we have to stop and reflect on the desire or disposition of our heart for the union with Christ Jesus and the sacraments. As we have discussed, the desire for the sacraments is the key to the proper effects of the sacraments. Judas Iscariot received the body and blood of Christ at the institution of the sacrament. What an honour to have the opportunity to receive Christ at the first celebration of the Eucharist! St John’s gospel writes that Jesus himself gave a morsel to Judas. But immediately after he received it, he went out to betray, hand Christ over to the hands of the Jews. Did Judas have the desire for salvation or the union with Christ?

For Catholics, the reception of Holy Communion is so critical. But all of us approach Christ with the same desire and disposition? If we all desire to be united in Christ, how are there so many divisions among us? Then the Eucharist is a sign of contradiction, not a symbol of the unity of Christ’s mystical body. If I desire Christ while despising other Christian brothers and sisters, isn’t it just a selfish aspiration to win a title of victory? How can I walk up to Christ with a heart infested with greed, lust, envy, or hatred? Wouldn’t it offend Christ more seriously than to stay away from him? Let us examine our hearts – let us see what we desire.

Matthew 5

A judge or jurors in a secular court in most modern countries come to a conclusion based on evidence. But testimonies of experts or witnesses may influence the judgment. Arguments of attorneys also affect the judge or the jurors. But it is not uncommon to see wrong judgments are made in the court system. Plaintiffs and defendants can present strong cases while hiding truths. Judges and jurors can have prejudices and can be deceived. As we see in many court movies and dramas and also in real cases, it matters more to have a better lawyer than to reveal truths to receive a satisfactory judgment. Often truths never come to light. Or truths do not receive fair treatments under legal technicalities.

It is very different before God and his court. It’s because he pierces the deepest part of our hearts. He discerns our intentions much better than we do. We cannot justify good outcomes with wrongful intentions. But God also watches all our deeds. We cannot rationalize our good intentions when we adopt secret evil means under his watch. We might hire many renowned scholars in theology to make arguments for what we have decided and done. But I am not sure if it is useful to argue before the all-knowing, all-mighty God.

“Let your word be ‘Yes,’ if ‘Yes’ or ‘No’, if ‘No’; anything more than this comes from the evil one.”

This word of Jesus might sound inflexible or authoritarian. But before God, who knows our hearts better than we, we don’t have to explain much. He urges us to be conscious of the presence of God in our hearts. Jesus asks us to be truthful to our conscience where we encounter the voice of God. Conscience is not a court of argument or defence. It is a place to meet our Lord. Let us listen to his voice in our conscience. And say ‘Yes’ to good, and say ‘No’ to evil.

Matthew 5

It is not uncommon to hear “Don’t judge me!” in daily conversations. It seems we have declared a moratorium on moral judgment in our times. Drawing a line between right and wrong became outdated in our society. Even those seemingly moral judgments are very often made on emotions or popular sentiments. ‘Likes’ and ‘dislikes’ determine good or bad. Unfortunately, our emotional reactions and popular sentiments are often manipulated by commercial interests and political schemes, mainly through media.

Many Christians will not agree simply to follow this trend in the world. Instead, Christians say, “God will understand our good hearts.” We hear “God is merciful and loving,” “He understands our frailty and weakness,” “God forgives all and everything.” Instead of declaring themselves a moratorium on moral judgment, many modern Christians seem to have made God declare a moratorium on moral judgment and told him to shut the gate of hell. Isn’t it a brilliant way? We don’t have to be responsible for moral judgment anymore, because God accepts everyone and anyone.

But Jesus in today’s gospel seems very harsh and judgmental. And he mentions the forbidden word in modern Christianity ‘hell’ twice in a short paragraph. It is true he does not ask us to judge others. But he tells us to discern our hearts with a very strict standard. Before asking God to understand our ‘good hearts’, he tells us to change our hearts. Before asking God to accept our sins as our whole human existence, Jesus tells us to excise them out of our life.

Many saints had visions of hell. It is not a metaphor. And as St Faustina tells us, many who denied hell end up there. We can fool others. We can fool ourselves even. But we cannot fool God. Let us discern our hearts. Let us judge our own hearts. And let us change our hearts according to the heart of Jesus.

Matthew 10

Do you find anything missing in the instructions for the twelve apostles when Jesus sent them out as we heard in today’s gospel? For modern Christians, this way of missionary plan and instruction may look involving too much risk – because these instructions of Jesus ignore financial planning. On the opposite, Jesus tells the apostles not to bring money or spare gears. In modern Christianity, fundraising is so essential, isn’t it? Perhaps Jesus didn’t have to pay attention to this critical aspect of church life, because he could feed thousands of people at any time with his divine power. But we can’t! We need money to do anything in the church! Jesus has divine power, but we need the power of money!

Everything is tarnished when it contacts money. The arts, literature, science, social activism, and all other spiritual activities are disgraced and even degraded when they are influenced or controlled by money. But most of all, when religion is wedded to money, it is not merely tainted but unfortunately deformed. When we rely on the power of money, we no longer worship God. And when we no longer worship God, we lose our identity as Christians. I don’t know what I have to call this lost identity.

Jesus knew the danger and threat of money better than anybody. That’s why he clearly instructed his apostle not to depend on money or material goods in their ministry. Jesus didn’t tell them not to eat or rest. But the apostles had to learn to trust God for these necessities. This is what we pray in the Lord’s Prayer: “Give us our daily bread.” Jesus promised the Father in heaven would give us what is necessary for us. But he told us to look for heavenly things first.

This is a great challenge to me: to trust God only and not to be bound by financial security in ministry. Jesus might be a poor financier, but he is still God.

Matthew 5

Modern Christians tend to focus only on the New Testament. Or, they tend to disregard the Old Testament. Especially, those who highlight Jesus as a reformer or a revolutionary strongly suggest we should not be bound by the Old Testament. For them, the Old Testament represents Judaism and the New Testament, Christianity; the Old Testament is applied to Jewish people and the New Testament to Christians beyond the racial boundary of the Jews. For them, St Paul is the trailblazer for the ministry of the Gentiles and a model reformer.

At first glance, this perspective looks true. Jesus often broke the sabbatical law – he caused many miraculous healings on the Sabbath, which was the day of complete rest for the Jews. His disciples did not keep the purity law – they ate without washing their hands first. Jesus did not agree to condemn and stone an adulterous woman. He seems a progressive and revolutionary who disregards the law and the prophets. Really?

It is not to mention that Jesus emphasized keeping the law and the prophets in the gospels as we heard in today’s gospel. As a matter of fact, Jesus made it stricter to keep the spirit of the law and the prophets – remember what he told about the eyes and hands that lead us into sins.

But the true importance of the Old Testament lies in the series of God’s promise of man’s salvation. From Adam, through Abraham and Moses and David and the prophets, God constantly offered the promise of salvation – the promise of the Saviour. In other words, the Old Testament was written for the coming of the Saviour, the Christ. The Old Testament is not just old regulations or ritual directives. As the name implies, it is a covenant. And this covenant is a promise for the advent of salvation. The Old Testament is not about Moses and David but the coming Messiah.

On the day of the resurrection, risen Jesus appeared to two disciples who were on the way to Emmaus. They did not recognize him right away. But Jesus opened the scriptures to them and interpreted how the law and the prophets had prepared for himself. The scriptures, the Old Testament holds the key to understanding Christ Jesus.

Today when Jesus said, “not one letter, not one stroke of a letter, will pass from the law until all is accomplished,” he was telling that the Old Testament’s promise would be realized in him, rather than that the individual laws had to be kept.

Therefore, to disregard the Old Testament as outdated customs and regulations will bring a significant misunderstanding of Jesus. I wish more Catholics read and study the Old Testament so that we may understand Jesus much better.

1 Kings 17

Today we hear another intriguing episode of prophet Elijah. Under a severe famine, God sent his prophet to a foreign woman of Sidon to feed him. Sidon was infamous for its idolatry. And it is the homeland of Jezebel, King Ahab’s wife, from whom Elijah was running away. Why did God send his prophet there to be supported by an idol worshipper?

Now, here is another strange thing. Elijah asks this woman to cook for him first while all she had was barely enough for her and her son to eat. Why did the prophet ask her to cook for him first?

This foreign woman had to decide – whether to ignore the prophet’s request or to believe the word of the prophet who had told her, “Do not be afraid…For thus says the Lord the God of Israel: The jar of meal will not be emptied and the jug of oil will not fail until the day that the Lord sends rain on the earth.”

This story might have already reminded you of the Samaritan woman at Jacob’s well in St John’s gospel. There is a parallel between these two stories. In both stories, foreign women (Sidonian and Samaritan) encounter the divine presence – Elijah and Jesus. Elijah and Jesus ask for something first from these women –Elijah asks for drink and food and Jesus, water. Both women encounter wonders of God and slowly develop trust and faith in God – the Sidonian woman finds her jars of food never failing; the Samaritan woman finds Jesus telling her true past. Both women experience God as the source of life. God turned the last meal of the Sidonian woman into a never-failing source of food. Through offering a cup of water, the Samaritan woman encounters the life-giving water, the Son of God. Both women finally recognize the God of Israel as true God.

Our Lord is hungry and thirsty for faith – of all peoples. That’s why his prophets and even his Son were sent out and sought our faith. But often God asks for our small offerings to see if we trust him. But what we receive in the end cannot be even compared with what we offer. God is a cheerful giver. God is a generous Father who gives us the best he has.

1 Kings 17

The first book of Kings spends many pages for the reign of King Ahab in the northern kingdom of Israel. His long twenty-two years of reign coincided with the time of prophet Elijah. King Ahab was a wicked man, but his wife Queen Jezebel added notoriety to his infamous reputation. He worshipped his Sidonian wife’s foreign idols and even sacrificed two of his sons for the success of his building projects. Of course, we all know well how his wife and he conspired the murder of Naboth to take Naboth’s field.

Against this wicked king, Elijah delivered the message of warning and punishment from God, as we heard in the reading today. And he had to flee and hide from Ahab. God instructed him to go to the brook Cherith, east of the Jordan River. God says to Elijah, “You shall drink from the brook, and I have commanded the ravens to feed you there.” And Elijah survived as God had instructed.

This brook or wadi Cherith is thought to be in modern-day Jordan. You might guess it is a wonderful garden where a peaceful creek is flowing and many fruit trees are flourishing. No, not at all. It’s in a very rugged and wild valley. And the water can be dried up in the summer. It is a good place to hide but a very hard place to survive without water and food supply.

Why did God lead Elijah, his prophet, to this harsh environment? Was he not able to bring his prophet to a better place? Was he not able to feed his prophet with much richer food and cold water from a deep well?

When Elijah heard the instruction of God, he probably had to have total trust in him. He had to hide in God rather than in a secure and safe place on earth.

Often, I am tempted to expect protection, compensation and reward for ministry – green pastures and still waters here on earth. But today Elijah reminds me that the green pastures and still waters are only in God.