Downward Mobility vs. Upward Mobility

Twenty Ninth Ordinary Sunday Year B

We humans are ambitious creatures. From a young age, we would have begun to fantasize the size and brand of our car, the type of house that we would want to live in, the amount of money that we would make. Once we have arrived at our goals, it just doesn’t feel enough. We want more. We want something better. We want to reach the sky. And in case, we are not able to fulfill our ambitions in our lifetime, we will then expect our children to fulfill those ambitions on behalf of us.

In today’s gospel, we see how the disciples of Jesus were also men of ambition. The two brothers, James and John approached Jesus and asked him for a favour, that is the honour to sit on his right and his left when Jesus comes to glory. The other disciples who heard the brothers’ request became envious of them too. Ambition has begun to erode the relationship of the disciples to one another and to Jesus too. Ambition had blinded them from their mission.

In the example given in the gospel, we can see how ambition can destroy us. Ambition breeds envy. It begins to spoil our relationship with others, even with those who are close to us. Friends can become competitors and enemies. Families can split up because of greed and ambition, everyone fighting for their inheritance or love and attention from parents.

Ambition also prevents us from accepting the crosses in our lives, the cup of suffering which Jesus offers to us. Most people are only happy to receive all the blessings and benefits from God. They are not prepared to drink from the cup of suffering nor are they prepared to take up their cross and follow Jesus. A discipleship that refuses to accept the cross, a discipleship that refuses to become last and the least of all, is not discipleship! It is mere human ambition and greed.

Jesus reminds his disciples and therefore all Christians that we should not copy the ways of the world in seeking for power and honour. Jesus reminds us that our way is different: “No; anyone who wants to become great among you must be slave to all. For the Son of Man himself did not come to be served but to serve, and to give his life as a ransom for many.” The paradigm of Jesus is downward mobility and not upward mobility.

Today, we also celebrate Mission Sunday. We often forget that we all share in the one mission of the Church, the mission of Jesus Christ. Ambition may blind us to the gifts and talents of others in wanting to serve the Lord and the Church. We begin to compete with one another. We see ministry no longer as a form of service but as a source of power and symbol of importance.

Today, Jesus invites us to drink from his cup, the cup of suffering that represents the way of the cross, the way of discipleship. If we wish to be great, we must be servants of others; if we wish to be first, we must be slave to all.

Mass at Inti College, October 13

Fr. Michael Chua celebrated mass at the Multipurpose Hall/ Students Centre of Inti College today, October 13. The Colleges in Nilai are close to the end of the semester and many of the students will soon be sitting for their semester end exams. A number of students from Nilai College joined the group from Inti.

Travelling Light for the Journey

Twenty Eighth Ordinary Sunday Year B

Most of us have our own favourite bible verses. Some remember one of the beatitudes. Others like the teaching on love. But there are some bible verses that make us feel uneasy. Perhaps, this is what the second reading from Hebrews is trying to say: “The word of God is something alive and active: it cuts like any double-edged sword …” This is what the word of God does. It does not only console us in moments of difficulty but also challenges us during moments of contentment. It does not only promise blessings but also spells out the curses which arise from our failure to be faithful to God.

Today’s gospel is one such of these difficult passages in the bible. Jesus in the first part of the story merely repeats the Ten Commandments. For many of us, keeping the Ten Commandments is difficult enough. But when the rich man asked Jesus what more can be done since he has already kept all the commandments, Jesus throws this additional challenge to him: “Go and sell everything you own and give the money to the poor, and you will have treasure in heaven; then come, follow me.”

Is Jesus asking this from each and every one of us? Does Jesus want each of us to sell everything we have and give all that we possess to the world? This seems like utter foolishness. But for us Christians, this passage contains the most profound wisdom that has ever been taught. The wisdom which Jesus is trying to teach here is this: The kingdom of God is far greater than the kingdom of men. The kingdom of men will fade away but the kingdom of God will be eternal. This is the wisdom of God: that the treasures which we will find in heaven outweighs the riches which will accumulate on this earth. Unless we are prepared to let go of these things on this earth, we will not be able to gain the treasures in heaven. When our concerns are only on the things of this life, things which are temporary, things which fade, things which we cannot take with us after death, then we are truly foolish.

Being rich is not a sin. This is not what Jesus is trying to say in today’s gospel. Rather, he is challenging us to give up whatever may be an obstacle to following him, an obstacle to the realization of the kingdom of God. Each man may have a different obstacle. Perhaps for one man, his riches are his stumbling block. For another man, perhaps, his greed for power is his stumbling block. In trying to be powerful, this man has forgotten that power and authority is given to us by God in order to serve the community and not to control it. For another person, it may be some possession or even person who is the stumbling block. These possessions and persons may distract him from his call to be a follower of Jesus.

In order, to follow Jesus, we must remove these obstacles and lighten our burden. This is the meaning of the parable of the camel passing through the eye of a needle. The eye of a needle was the name given to a rock formation near Jerusalem with a big hole in the centre. An ordinary camel can pass through this hole in the rock but a camel laden with goods and the belongings of its master will not be able to pass through. The moral of the story is that we must travel light. If we want to pass through the eye of the needle, if we want to enter the kingdom of God, we must be prepared to let go of the many obstacles that will prevent us from passing through – our riches, our pride, our possessions, our power.

Perhaps, you may be saying that this is impossible. Well, Jesus gives us this hopeful assurance: “For men it is impossible, but not for God; because everything is possible for God.” Let us ask God for this special grace to be able to give up all the attachments that will prevent us from following Jesus into the kingdom of heaven.

Chapel Feastday Triduum October 2-4

Yesterday, October 2, we began our Chapel Triduum celebration with the memorial Feast of the Guardian Angels. Fr. Clement Lim, Assistant Parish Priest of the Church of Visitation was the presider and preacher at mass.

Today, Fr. Mari Arokiam from the Church of St. John Vianney, Tampin, was the presider and preacher. The mass concluded with a procession of the Blessed Sacrament followed by Benediction.

After a fellowship dinner, the College Students and children put up several performances, dances, singing and a life band. Fr. Mari and Fr. Michael Chua were also invited on stage to present a song.

Tomorrow, the Chapel Triduum comes to a close with rosary at 10.00 am followed by mass.






A video of the sumazau dance performance by the students of Kolej Teknologi Timur, Nilai.

The Pope points to Therese's "Little Way"

CASTEL GANDOLFO, Italy, OCT. 1, 2009 (Zenit.org).- Benedict XVI is encouraging the faithful to follow the example of St. Thérèse of Lisieux, saying the path she indicates is "within everyone's reach."

The Pope made reference to the French saint today on her feast day, as he bid farewell to his summer residence in Castel Gandolfo.

In a brief address to express his gratitude to those who collaborate in making his stay possible, the Holy Father paused to reflect on St. Thérèse.

"Her testimony shows that only the word of God, received and understood in its concrete demands, becomes a source of renewed life," he said. "To our society, often permeated by a rationalist culture and widespread practical materialism, little Thérèse of Lisieux points out, as the answer to the great questions of life, the 'little way,' which looks instead to the essential of things.

"It is the humble way of love, capable of enveloping and of giving meaning and value to every human circumstance."

The Pontiff concluded with the exhortation: "Dear friends, follow the example of this saint."

"The way followed by her is within everyone's reach," he affirmed, "because it is the way of total confidence in God, who is Love and who never abandons us."

Feast of Guardian Angels - October 2

Just 3 days ago, we celebrated the Feast of the Archangels, Ss. Michael, Gabriel and Raphael. These are the three angels named in the bible. Today, we celebrate a smaller feast (what the Church calls a 'memorial'), the feast of our guardian angels.

A guardian angel is an angel assigned to protect and guide a particular person. That every individual soul has a guardian angel has never been defined by the Church, and is, consequently, not an article of faith; but it is the "mind of the Church", as St. Jerome expressed it: "how great the dignity of the soul, since each one has from his birth an angel commissioned to guard it." (Comm. in Matt., xviii, lib. II).

This belief in guardian angels can be traced throughout all antiquity; pagans, like Menander and Plutarch (cf. Eusebius, "Praep. Evang.", xii), and Neo-Platonists, like Plotinus, held it. It was also the belief of the Babylonians and Assyrians, as their monuments testify, for a figure of a guardian angel now in the British Museum once decorated an Assyrian palace, and might well serve for a modern representation; while Nabopolassar, father of Nebuchadnezzar the Great, says: "He (Marduk) sent a tutelary deity (cherub) of grace to go at my side; in everything that I did, he made my work to succeed."

In the Bible this doctrine is clearly discernible and its development is well marked. In Genesis 28-29, angels not only act as the executors of God's wrath against the cities of the plain, but they deliver Lot from danger; in Exodus 12-13, an angel is the appointed leader of the host of Israel, and in 32:34, God says to Moses: "my angel shall go before thee." At a much later period we have the story of Tobias, which might serve for a commentary on the words of Psalm 90:11: "For he has given his angels charge over you; to keep you in all your ways." (Cf. Psalm 33:8 and 34:5) Lastly, in Daniel 10 angels are entrusted with the care of particular districts; one is called "prince of the kingdom of the Persians", and Michael is termed "one of the chief princes"; cf. Deuteronomy 32:8 (Septuagint); and Ecclesiasticus 17:17 (Septuagint).

This sums up the Old Testament doctrine on the point; it is clear that the Old Testament conceived of God's angels as His ministers who carried out his behests, and who were at times given special commissions, regarding men and mundane affairs. There is no special teaching; the doctrine is rather taken for granted than expressly laid down; cf. 2 Maccabees 3:25; 10:29; 11:6; 15:23.

But in the New Testament the doctrine is stated with greater precision. Angels are everywhere the intermediaries between God and man; and Christ set a seal upon the Old Testament teaching: "See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven." (Matthew 18:10). A twofold aspect of the doctrine is here put before us: even little children have guardian angels, and these same angels lose not the vision of God by the fact that they have a mission to fulfil on earth.

Without dwelling on the various passages in the New Testament where the doctrine of guardian angels is suggested, it may suffice to mention the angel who succoured Christ in the garden, and the angel who delivered St. Peter from prison. Hebrews 1:14 puts the doctrine in its clearest light: "Are they not all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation?" This is the function of the guardian angels; they are to lead us, if we wish it, to the Kingdom of Heaven.

St. Thomas teaches us (Summa Theologica I:113:4) that only the lowest orders of angels are sent to men, and consequently that they alone are our guardians, though Scotus and Durandus would rather say that any of the members of the angelic host may be sent to execute the Divine commands. Not only the baptized, but every soul that cometh into the world receives a guardian spirit; St. Basil, however (Homily on Psalm 43), and possibly St. Chrysostom (Homily 3 on Colossians) would hold that only Christians were so privileged. Our guardian angels can act upon our senses (I:111:4) and upon our imaginations (I:111:3) — not, however, upon our wills, except "per modum suadentis", viz. by working on our intellect, and thus upon our will, through the senses and the imagination. (I:106:2; and I:111:2). Finally, they are not separated from us after death, but remain with us in heaven, not, however, to help us attain salvation, but "ad aliquam illustrationem" (I:108:7, ad 3am).

There is a similar Islamic belief in the Kirama Katibin, two angels residing on either shoulder of humans which record their good and bad deeds. However, these angels do not have influence over the choices one makes, and only record one's deeds.

This is the traditional Catholic prayer to one's guardian angel.

Angel of God, my guardian dear
to whom God's love commits me here.
Ever this day/night be at my side
to light, to guard, to rule and guide.
Amen.

The Vocation of Marriage

Twenty Seventh Ordinary Sunday Year B

Many people think that marriage is a matter of personal right. They feel that the decision is purely that of the couple. So long as they love one another and decide to marry, that’s enough. No matter what others may say, no matter what the church may teach, no matter what advice we receive from others, we still insist that we have a right to marry. The Church also recognizes the right of the individual to get married. But the Church also requires that the party who wish to marry understand the implications of marriage.

As a priest in this parish and as a judge in the church’s marriage tribunal, I’ve seen so many marriages fail. Some marriages don’t even last for a month. Couples separate weeks, months and just a few years after marriage. When I speak to couples who are separated or who are already divorced, it is always the same story. Many felt that they were not ready for marriage. They had not known each other enough. They had not understood what commitment in marriage is all about. They were more concerned about their own needs and issues. And very often, God was not present in their minds when they decided to get married.

Today’s readings may help us to understand what marriage is all about. I truly wish our young people would listen to the message contained within these readings. I also wish that those who are preparing to get married or their family members will also pay attention to the lessons to be learnt from today’s mass. For couples that are already married, today’s readings will be reminder to you of the commitment you made on the day of your wedding.

First, marriage is not a human institution. Marriage is a divine institution. It is a vocation. Very often, God is forgotten in all the busy-ness of making preparations for marriage. The couples are more concerned with the wedding dress, the dinner, the floral arrangement, the invitation cards and the wedding photos. God and the church is a necessary inconvenience. Many often think that the only reason why they have to see the priest is because they want to get married in church. The only reason why many want a church wedding is because of pressure from family members. In fact, I’ve seen many couples insisting that they want to get married in church but have never stepped into church for the last 10 years and would most likely not step into church again. The wedding has become a sentimental ceremony rather than a spiritual celebration of Gods’ love. I would like to remind everyone here that without God, there cannot be a true union in wedding. It is God who makes marriages possible and lasting. If God is absent from our lives, it would really be very difficult to make the marriage work.

Second, marriage calls for a conversion in the lives of the couples. Conversion must take place because “the two must become one body.” Conversion must take place in order for the couples to die to their selfishness. That is why the preparation is so important. I often hear of complaints from young couples who want to have a quick wedding with little fuss. They don’t seem to understand why they need to go for marriage preparation. Many who attend, do so out of compulsion because the priest tells them that they cannot get married unless they go through the marriage preparation course. Conversion can never be compelled. It must come freely.

Lastly, marriage is about commitment. A lack of commitment is a sign of immaturity. Love is all about commitment. Love is never about feelings and emotions. Commitment means accepting the whole package and not just the parts which we like – “for better or for worse”. Commitment means learning to forgive not only once but again and again. Commitment is more concerned with giving than with taking and receiving. Commitment calls us to change ourselves, not only once, but throughout our whole lives.

Today, family life and married life is under siege. Divorce is becoming a normal everyday occurrence. But the Church’s role, the role of every Christian is to continue promoting married life and family life in spite of the many challenges. Married life is a contradiction to the selfish and self-centred lifestyle of today’s generation. In such a selfish and self-centered generation, people are seen as objects to be used. When they are no longer seen as useful, they are then discarded. I especially appeal to parents to take up this responsibility. Your children will learn from your behaviour. Your marriage will affect your children and their future. If your marriage is in trouble, I hope that you would do something about it. Seek help. Seek counseling. Get the support of family and friends. Don’t wait till it’s too late.

Today, let us pray for all marriages and families. Let us pray especially for the marriages that are in trouble and for broken families. Let us pray for ourselves – whether we are still single, married or divorced – that God would continue to bring healing into our lives so that our lives would be marked with selfless love rather than selfishness.