October 22, 2023*Twenty-ninth Sunday in Ordinary Time*Dual Citizens

Rev. Callum Tabada, Church of the Risen Lord, UP Diliman

Is 45:1, 4-6

Ps 96:1, 3, 4-5, 7-8, 9-10

1 Thes 1:1-5b

Mt 22:15-21

Matthew 22:15-22

Our lectionary passage from Matthew 22:15-22 seems to give credence to what we know about in our time today as “dual citizenship.” The answers that Jesus gave to the question asked by the Pharisees’ disciples and Herodians seem to point to this reality in our lives as followers of our Lord while living in this world.

“Tell us then, what is your opinion? Is it right to pay the imperial tax to Caesar or not?” (verse 17) This was the question that they asked Jesus with the intent to trap Jesus with his possible answer. They did this because, as we have studied in the past Sundays, Jesus came to Jerusalem and in the temple, and with authority, teaching the people about God’s message to them. In many of these teaching moments, the temple authorities were in the process criticized and even shamed of their wrong teachings and abuses.

They therefore connived against Jesus and in this passage, tried to trap him with his possible answer, which would incriminate Jesus with his possible ‘yes’ or ‘no’ answer. If Jesus says that it is right, Jesus would cancel himself out of his message to only be loyal and obedient to God and God alone, as saying yes would imply his allegiance to Ceasar. On the other hand, saying ‘no’ would be to defy Ceasar and be tantamount to rebellion and would jeopardize his safety and that of his followers. It was indeed a loaded question, a damn-if-you-do, damn-if-you-don’t kind of question.

But Jesus would not let them trap him. By using the famous line in verse 21, “Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s,” Jesus reminds us all that while we who follow Jesus are citizens of God’s kingdom, we are also citizens of whatever nation we belong to while we are here in this world. As Christians living in this world, we are indeed “dual citizens,” – citizens of our own country where we reside, and citizens of God’s Kingdom.

To affirm our being “dual citizens,” we can reflect on three things:

First is that as citizens of this world, of a particular country, we are to enjoy the privileges as well as are bound by the rules and obligations of such country where we currently reside and enjoy as citizens. That means we play by the rules where we currently reside or else we be stripped of our privileges or even lose our earthly lives.

Jesus recognized this by using the coin as an illustration to drive this point. However, this doesn’t mean that Jesus is okay or complicit with whatever abuses, oppression and wrongs that the leaders of our worldly state are doing. While Jesus recognized that there are things in this world that belong to worldly leaders, Jesus reminds us that they play only second to God who created the world and everything in it (Acts 17:24) and thus belong to God.

This brings us to the second point, and that is that while we are citizens of this world, as followers of our Lord we are more importantly citizens of God’s Kingdom and as such, we are to live our lives reflective of such citizenship. The Apostle Paul in his letter to the Philippians said in chapter 1 verse 27, “Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ.” In Romans 12:2, he says, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind.”

While we live in this world we are to support this world where we live in, in order for us to be able to harmoniously co-exist in this world God gave us for us to live in. But, we are not to conform to the pattern of this world. To conform to the pattern of this world is to give in to the works of the flesh. What are we to do then?

This brings us to the third and last point and that is that also as citizen of God’s Kingdom, as Christians, as Christ’s followers, as a church, we are to cause change in this world, we are to ‘transform’ the world where we live in. And how do we do this? This is where Jesus makes a very important point in the second part of his statement to, “Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s.” 

We are to bring and cause change to the world not only through our individual persuasions and efforts, but by our collective life and ministry as a church, as the body of Christ. This we can and should do through the various ministries that we bring to the world – as Jesus said in Matthew 28:19-20, “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age,” and also in Luke 4:18-19, “…to proclaim good news to the poor… to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor.”

As a faith community we are in this world but not of this world (John 15:19; 17:15-16) and as such are called to be salt and light of the world (Matthew 5:13-14) as this is our calling as citizens of God’s Kingdom. This means that as we live our lives in this world, whenever we see and experience situations that are not in accordance to God’s will, it is incumbent upon us to change it, to do everything that God has given us in order to transform the world into the kind of place that reflects God’s Kingdom. As God’s people we are to “give to God the things that are God’s” and use these to make this world God’s Kingdom.

Let us exercise our citizenship of the Kingdom of God and live transformed lives that enable us to cause a transformation of the world by using everything that God has given us. Amen.

Photo grab:https://www.flipkart.com/together-can-change-world-motivational-quote-framed-wall-poster-inspirational-quotes-print-frame-home-office-decor-motivation-quotes-poster-fine-art/p/itmf82dc61e6a98f

October 29, 2023*Thirtieth Sunday in Ordinary Time* The Greatest Commandment

Ms. Coleen Agapinay, A-Women, UMC

https://philstarlife.com/geeky/115361-nationalism-national-artists?page=2

Reading 1: Ex 22:20-26

Responsorial Psalm: Ps 18:2-3, 3-4, 47, 51

Reading 2: 1 Thes 1:5c-10

Gospel: Mt 22:34-40  

The Greatest Commandment

Can you guess how many laws are written in the Old Testament? How about laws enforced here in the Philippines? According to Bible scholars, there are about 600+ Jewish laws in the Old Testament mostly scattered in the books of Exodus, Leviticus, Numbers, and Deuteronomy. In the Philippines, there are about 15,000+ laws to date. Sounds too much? How can one make sure to comply with all these?

The first reading and the Gospel reading for today’s reflection, despite being from different contexts, are very much interconnected. They both show the difference and similarity of God’s commandments between the Old and New Testaments. Exodus 22 emphasizes the value of inclusivity by treating foreigners, widows, and orphans with compassion highlighting the moral responsibility of the Israelites to extend care and protection to the vulnerable members of society. Matthew 22 captures a dialogue between Jesus and the expert of the law, where Jesus affirms the greatest commandment of loving God with all of one’s heart, soul, and mind; as well as loving one’s neighbor as oneself.

Laws are regulations that bind all people in a community. Laws are created supposedly to protect the public’s general safety and well-being; and ensure that people’s rights are protected and dignity recognized. In the eyes of the law, everyone is supposed to be on equal grounds. Behind hundreds and thousands of rules is an intention to promote kindness, justice, and love. Sadly, in our present context the law is being used by the ruling class to serve themselves thus the saying, “hindi lahat ng makatarungan ay batas; hindi lahat ng batas ay makatao”. Look at the so-called “war on drugs”,which was implemented as war against the poor by law-enforcers upon the directive of the (then) President Duterte and the Anti-Terror Law, that is now being used as weapon against government critics.

And so, with Jesus’ encounter with the experts of the law, after his close and diverse interaction with various people in the communities where he was followed and listened to by fisherfolks, children, and people with disabilities among others, he knew and lived with conviction the greatest commandment: to LOVE. In a society deeply entrenched in religious pride and exclusivity, Jesus’ summing all up to love as the driving force of the law challenged the prevailing norm. He demonstrated that one’s devotion to God is intrinsically tied to the expression of that devotion in the way we treat others, especially the marginalized and oppressed, by serving them, journeying with them, standing up with and for them, and making them feel heard and seen. He continued to emphasize this in verse 40, “On these two commandments hang all the Law and the Prophets.” So let us ask, are the present laws, which we have grounded on love?

In my short yet meaningful experience on integration with the masses, I believe that such entails both personal and social realizations. It is personal because it allows the broadening or growth of one’s perspectives and principles. It is social because it unshackles one from one’s own bubble and helps to connect with the struggles of the people of different social and cultural background. It becomes clearer that as we crave for individual empowerment of our being, we should respond in love by participating in the collective empowerment to freeing ourselves from greed, apathy, oppression, and injustice.

And at times when it becomes difficult to continue and it’s easier to just be numb or indifferent, may we be reminded that our breath of love adds life to the world. Thus, the challenge is to sink deep to our communities. And if we already have, let us sink deeper until all experience freedom and life at its fullness.

October 15, 2023*Twenty-eighth Sunday in Ordinary Time*Soon, All Will Sit Down

Sr. Anne-Marie Brittain, NDS

https://www.metmuseum.org
/art/collection
/search/382276

Is 25:6-10a
Ps 23:1-3a, 3b-4, 5, 6
Phil 4:12-14, 19-20
Mt 22:1-14

Today’s readings give a window through which to view life and its ultimate meanings. Each day seems to bring ‘terror on every side.’ More and more injustices, violence, polarization, untruths, and uncertainties.

Yet the prophet Isaiah, gives a poetic vision of great harmony and tenderness. The hope of a time when all people will be present at the great feast. All will sit down, (a biblical image of relaxation and ease), and be satisfied. The tender God will wipe away all tears of mourning and death. A window of hope, imagined and as yet, unfulfilled. What a wonderful text this is for those bereaved and stunned at the loss of loved ones.

Philippians gives an insight how this vision might be lived in diverse times. Paul has learnt how to live with both plenty and scarcity; a personal choice, never to be placed on the shoulders of another. For him, the root of endurance is relationship with Jesus, the Christ, who strengthens and accompanies on life’s journey. Paul adds: Yet it was kind of you to share my trouble. Here is a key to unlock some of the visionary poetic elements. People reaching out to others in their vulnerability because life is intimately connected. What troubles one affects all, plant, planet, and person. It is the hope of the psalmist too that goodness and kindness will follow him all the days of his life. Strength comes not from mortals but from God, who restores and leads forward.

A big challenge is presented in the parable of the wedding feast (Matt 22). Those initially invited refused and so the catchment area was extended to all who were willing to come. I too am invited. Do I wear a garment of compassion and integrity? For these are some of the keys which might open doors to the feast of plenty.

I could ask: are my inner attitudes in harmony with the vision presented through the readings? Do I even believe that despite all the adverse signs I experience around me, God’s love, compassion, and generosity abound and transform.

Photo grab: https://www.metmuseum.org/art/collection/search/382276

October 8, 2023*Twenty-seventh Sunday in Ordinary Time* The Rejected Stone

Mark Saludes, LICAS New

https://www.bulatlat.com/2023/10/04/jhed-at-jonila/

Is 5:1-7

Ps 80:9, 12, 13-14, 15-16, 19-20

Phil 4:6-9            

Mt 21:33-43     

The Gospel reading for today presents a powerful message of the “rejected stone becoming the cornerstone.” This message resonates deeply with the struggle for human rights in the Philippines, as it highlights the rejection of marginalized and oppressed individuals and groups, who, like the stone, are striving to claim their rightful place in society.

In the Gospel, Jesus tells a parable about a landowner who planted a vineyard and leased it to tenants. When the time came to collect the produce, the landowner sent servants to the vineyard, but the tenants mistreated and killed them. Finally, the landowner sends his son, hoping that the tenants would respect him, but they conspire to kill him and seize his inheritance. Jesus then refers to a passage from the Scriptures, proclaiming that the stone rejected by the builders has become the cornerstone.

This parable holds profound connections for the struggle for human rights. The vineyard represents the world, and the landowner symbolizes God, the creator of humanity. The tenants represent those in power or authority, who have often exploited their position to oppress and marginalize others. The servants sent by the landowner are the prophets and messengers who have spoken out against injustice and advocated for the rights of the marginalized.

In this context, the stone that the builders rejected signifies the marginalized and oppressed groups whose voices and rights have been denied throughout history. These groups include but are not limited to racial and ethnic minorities, women, the LGBTQ+ community, people with disabilities, and indigenous populations. They are the “stones” that society has cast aside.

The rejection of these “stones” by the builders, representing those in power, reflects the systemic and institutionalized discrimination that has persisted for centuries. This rejection has manifested in various forms, such as slavery, colonization, segregation, gender inequality, and persecution. The denial of basic human rights has resulted in immense suffering, injustice, and inequality.

However, the message of hope and redemption in this parable is that the rejected stone becomes the cornerstone. It signifies that those who have been oppressed and marginalized have the potential to transform society and build a more just and equitable world. This transformation occurs when these marginalized groups unite, assert their rights, and demand justice.

The parable also serves as a warning to those who hold power and perpetrate human rights violations. Jesus’s declaration that the Kingdom of God will be taken away from the unjust tenants and given to a people who will produce its fruit is a reminder that those who perpetuate injustice will ultimately face consequences.

In the struggle for human rights, we see numerous examples of the rejected stone becoming the cornerstone. Recently, two young women environmental activists – who were abducted by state forces and were presented to the public as communist rebels – became a symbol of courage and bravery.

The struggle for human rights continues. Many individuals and groups around the world face discrimination, persecution, and violence. The rejection of their rights persists, but they persist as well, determined to become the cornerstone of a more just and equitable society, like Jhed and Jonila.

So, why do victims of human rights violations fight for their rights even when they are rejected and oppressed? They do so because they recognize their inherent worth and the injustice of their circumstances. They refuse to accept a world where voices are silenced and dignity is denied. Like the stone in the parable, they strive to become the cornerstone, reshaping society and building a foundation of justice, equality, and human rights for all.

The Gospel reminds us that the rejected stone becoming the cornerstone is not only a metaphorical concept but a living reality. Those who have been marginalized and oppressed have the capacity to bring about transformative change when they unite and demand their rights. This parable calls Christians to stand in solidarity with those fighting for their rights and to work toward a world where every individual is recognized as a cornerstone of justice and human dignity.