Linggo, Enero 5, 2014

FROM OUR BRETHREN... A CHRISTIAN DENOMINATION THAT IS IN UNION WITH US IN OPPOSING THE FALLACIES OF THE RH/RP "LAW" AND THE OTHER DEATH BILLS: “The Gospel Defended”

“The Gospel Defended”

January 5, 2014

The 2nd Sunday of the Christian Season of Theophany/Christmas
(12th Day of Theophany/Christmas)

Jeremiah 31: 7 – 14/Psalm 84/Ephesians 1: 3 - 6; 15 - 19a/Matthew 2: 13 - 15; 19 - 23

His Excellency
The Most Reverend Ariel Cornelio P. Santos D.D.

Auxiliary Bishop and Locum Tenens
of the 
Archdiocese of Manila
the 
National Church in the Philippines 
and the 
Territorial Church of Asia

International Communion of the Charismatic Episcopal Church

Merry Christmas to You!  It is still Christmas, the Second Sunday of Christmas.  Supposedly, it is the last day of the Season, but Christmas doesn’t have to end. The meaning, the message, the truth, and the reality of Christmas doesn’t have to end.  This is the part of the message that I would like to give to you.  All these things have been made available for us for a reason. 
Looking at the gospel today and the gospels during the Christmas Season, you cannot help but notice that the faith, the obedience, and the commitment of Mary and Joseph and their sensitivity to God's voice.  In order to be sensitive to someone’s voice, you have to be familiar with them.  First, you have to be in a relationship with them and somehow know them.  This is how you become sensitive to what they are saying. 
As an example, when a woman says, “I am fine,” the husband interprets that to mean something and another person interprets it to be something else.  It can mean two things to two different persons.  You have to be familiar with somebody first to be sensitive to what they say. 
Joseph was sensitive to God's voice.  He was faithful.  Before the birth of Christ, Joseph had to believe what was to many ridiculous.  Against all odds, against opinion and even common sense, he believed God's Word.  Joseph wasted no time and immediately obeyed.  While it was still night, he obeyed, fulfilled and carried out the message of God.  There was stress involved.  I am sure there were sleepless nights. There was embarrassment, ridicule, persecution.  They were ostracized and look down and frowned upon. 
In the gospel, the Holy Family was in danger.  The first family of any nation is the most secure family in the country, but the Holy Family, the first Family of the world was in danger.  Joseph obeyed and there was exile involved in their lives as a consequence of his obedience. You cannot just discount and ignore them.   Jesus, as man, experienced the same things.  This is why He was incarnate.  This is why He is our great High Priest. 
Jesus went through danger, ridicule, persecutions, hunger, pain, temptation, and even loss.  The things we asked Him about like the death of a loved one when we say, “Why?” We only need to read that portion of the gospel where He grieved and cried when Lazarus whom He loved died.  Christ raised Him up again.  He went through the same things as us.
Jesus being our High Priest, Hebrews 4:15 says, “For we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all things as we are, yet without sin.” Hebrews 5:1-2, “For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins; he can deal gently with the ignorant and misguided, since he himself also is best with weakness.” 
Hebrews 2:14-15, "Since then the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is , the devil;  and might deliver those who through fear of death were subject to slavery all their lives.”Verse 17-18, “Therefore, He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For since He Himself was tempted in that which He has suffered.  He is able to come to the aid of those who are tempted.” 
This is the reason for the incarnation so that Jesus might partake of our very nature; so that He Himself would experience what we experienced; so that He also may be beset with weaknesses so that we can come to the aid of those who are also beset with weaknesses.  When He, as a man, overcomes all of these things, He can tell the rest of us, human beings, “You don’t have to be afraid.  You don’t have to fear death because I, as one of you, as a human being, as a man, have overcome the world.”
You can complain and say, “Jesus, You don’t understand what I am going through.”  He will say, “Yes, I do.”   There is no excuse for us to say, “No, You don’t understand. I am only human and I fail.”  Jesus was human; He was able to overcome.  This is the encouragement, the reason He became incarnate.  He won for us the victory so that He can come to our aid and tell us that we do not have to fear death and so that we can resume the life that was put on hold when Adam fell and the fellowship with God was cut off. 
Now, it can resume because this is the very purpose of our lives – to live our lives with God with communion and fellowship with Him.   This is the very purpose Adam was created, the very purpose you and I were born so that we can live this life God gave with Him.  Incarnate so that He can free us from death. His will for us is peace, joy, and fullness of eternal life.  Not fear, not lack of peace, not death, not anything else, but a life of fullness and abundance of joy, peace, prosperity spent with Him. 
Jesus says, "Do not be afraid. I have overcome the world.”  Jesus showed us how as a human being, like one of us, by putting His life in His Father’s hands.  Can you imagine God subjecting Himself to the limitations of a baby and allowing His life to be put in danger in the hands of a very king He Himself created and allowed to be born into the world?  He can empathize and sympathize with us.  He knows what we go through.  He puts His life in the hands of God believing, as it is true, that God watches over His word to perform it.
In the gospel, three times it says, “So that what was spoken through the prophets might be fulfilled.”  God makes sure that His Word, His promise always is fulfilled, happens and comes to past.   This is an encouragement to us.  If He promises you something, it will happen.  If He promises us, as a Church, a provision, our land,  it will happen.  God’s Word will always come to pass. 
“That which was spoken through the prophet was fulfilled, saying, “A voice was heard in Ramah, weeping and great mourning, Rachel weeping for her children…that the Scripture might be fulfilled, ‘He shall be called a Nazarene.’” God watches over His Word because He will make sure that it does not return to Him empty.  The incarnation and Jesus’ sinlessness, the offering of His life, His passion, His death, resurrection and ascension – all of these restored for us eternal life and fellowship with God.  Eternal life is nothing more or less than fellowship with God, knowing God.   Not only did He restore it for us, He also showed us how to live it.   It is one thing to restore it for us, it is another thing for us to live it. 
In Ephesians, Paul tells the church that God shows us to be holy and blameless and God predestined us from the foundation of the world.  He chose us and predestined us to adoption according to the kind intention of His will.  His will always come to pass.  “Every spiritual blessing from the heavenly places in Christ has been given to us.”   Nothing is left in the heavens; all blessings have been given to us, in Christ.  His grace freely bestowed upon us in the beloved. 
We are addressed by the reader during the reading of the Epistle as, “Fellow accepted in the beloved.”   Our blessings are all through Christ, with Christ, and in Christ because of what He offered and accomplished for us.  St. Paul says, “I pray that the eyes of your heart may be enlightened so that you will see and understand and appreciate and know the hope of your calling and that you may know the riches of the glory of God’s inheritance in the saints and alsoknow the surpassing greatness of God’s power toward us who believe.” 
In the Bible, the word "know" is what is used to describe, especially in the Old Testament, the intimate sexual union between a husband and a wife.  It is not a casual knowing of a person like knowing an actor.  You don’t know them.  You know your brother, your classmate, your sister, your father, your mother among others.  You know their strengths and weaknesses.  You may know of someone because you may have heard of them or seen them on the Wikepedia.  “Know” means intimate and having an intimate relationship. “Know” is synonymous to the word consummate; fulfill; actualized; realized; lived out; experienced.  It is to avail of the life Christ showed us to live. 
This is eternal life, as defined by Jesus in John 17, “This is eternal life that they may know You, the only God and Father, and Your Son Jesus Christ.”  It is like Adam who knew God talking to Him face to face and walking with Him in the cool of the day and the night 24/7.  This is eternal life.  This is what Jesus made available for us.  It is one thing that something is available; it is another thing to avail of it. 
Around the city, in the stores, there are exercise machines where you are floating in the air and jogging.  Because of commercials on TV, many people buy them. However, they resell them because they don’t use them. You can buy them second-hand used.  The original buyers bought them but did not avail of them.    If you have exercise machines, gym equipments sitting at home, do you use them?  It is one thing for them available for use, and it is another thing to actually use them and avail of them. 
Because of Christ, ALL are available for us.  Therefore, we must avail of all so that we can get the full benefit of them.  It is not just letting them sit around and be wasted but to avail of them.  This is what Jesus has provided for us.  He did not buy the equipments for us as a display in one room in our house.  It is for us to actually use and benefit from.  Eternal life was restored on our behalf so that we can avail of the fullness of it.  This is the will of God – the fullness of it. 
The prodigal son was all the time the son of his father.  Did he benefit from being a son when he was far country?  No.  Was he disowned? No.  Did he still carry the surname? Yes. But was he staying at the house and enjoying the fullness of his relationship as a son with the father?  No, because he wanted to do what he thought was more fun, more fulfilling.  It was only a matter of time when he came to his senses and realized, “Hey, I am wasting my privileges, my honor as a son.  What am I doing here eating this animal food?”  He thought this was better than what God had provided for him. 
The will of God is for us to avail of the fullness of what Jesus paid with a high price.  Maybe free, but it was bought with a high price – the very precious life of Jesus Himself.  In St. Paul’s letter to Timothy, he said, “God gives us all things for a purpose to enjoy.”  He gave us all good things for us to enjoy them for us to make use of them, for us to benefit from them, and for us to avail of them.  He also said, “God is the Savior of all men and especially of believers.”   Believers are those who avail of this salvation.  It is like all of us are sons, but some remain in the house, spending time with the father, and some waste their inheritance in prodigal living and miss out on being sons and experiencing the fullness of that reality.  God wants us to avail of our sonship especially of believers because believers are those who walk in the provisions made available to them. 
This is why our challenge is to make those who do not believe, those who do not fully take advantage of their salvation to make them understand and realize that.  This is our mission – not to look down on them and think of them as, “Your soul is going to burn in hell. You unbelieving heathen!” but to make them understand.  Let us share the prayer of St. Paul and make them understand the hope of their calling and the riches of the glory of their inheritance in the saints and the surpassing greatness of God’s power toward those who believe in Him, toward those who avail of these provisions and take advantage of them. 
When somebody gives you a car or a TV, you would use it, don’t you?  The gift may be cheap or substandard, but you would appreciate it especially if it comes from somebody dear to you.  If somebody gave you a Mercedes Benz or any luxurious car or a 90” TV, you would use it!  Will you just display it when you have visitors?  Naturally, you would want to avail of the fullness of the gift.  Would you just sit on your Mercedes Benz in the garage?  You would turn on the engine, feel the power of it, and turn on the air-conditioner.  You would avail of the sound system in the car.  You would want to get the fullness out of the gift. 
I am talking about earthly things which are way, way, below the level of God’s precious gift to us that is not wasted.  Let us sing for joy.  This is what the Incarnation did for us.  These are the provisions given to us. 
This is what God wills for us to avail of because this is the way it is in the kingdom of our God! 

LET US CONTINUE OUR REFLECTION 
WITH
HIS EMINENCE, THE MOST REVEREND LUIS ANTONIO "CHITO" GOKIM TAGLE  D.D.

ARCHBISHOP OF MANILA, 
CARDINAL OF HOLY MOTHER CHURCH
AND 
VENERABLE PRIMATE
OF THE PHILIPPINES

THROUGH
THE WORD EXPOSED

THROUGH SPECIAL PAPAL INDULT/PERMISSION, THE CHURCH IN THE PHILIPPINES WAS GRANTED THE PRIVILEGE TO CELEBRATE THE FEAST OF THE EPIPHANY ON THE SUNDAY BETWEEN JANUARY 1-7 INSTEAD OF IT ACTUAL DATE, WHICH IS THE 6TH OF JANUARY 

Sabado, Enero 4, 2014

BATHED IN LIGHT

SCRUTATIO SCRIPTURAE

BATHED IN LIGHT

 

FOR THE 2ND SUNDAY OF THE CHRISTIAN SEASON OF THEOPHANY/CHRISTMAS

Readings from the Anglican Book of Common Prayer
Jeremiah 31:7-14 / Psalm 84 / Ephesians 1:3-6 and 15-19 / Matthew 2:13-15,19-23 or Luke 2:41-52 or Matthew 2:1-12 

Readings for the Pauline/Vatican II Rite of the Holy Sacrifice of the Mass
Sirach/Ecclesiasticus 24:1-4 and 12-16 / Psalm 147:12-13, 14-15 and 19-20. / Ephesians 1:3-6 and15-18 / John 1:1-18 or 1:1-5, 9-14

Readings for the Tridentine Rite of the Holy Sacrifice of the Mass
Introit: Philippians 2:10, 11 and Psalm 8:1
Epistle: Acts 4:8-12
Gradual: Psalm 106 (105): 47 and Isaiah 63:6 
Alleluia:
Psalm 145 (144):21

Gospel
Luke 2:21

Offertory:
Psalm 86 (85):12 and 5
Communion Antiphon: Psalm 86 (85):9-10.

Scrutatio
for the
GREAT FEAST OF THE EPIPHANY
OF OUR LORD
(January 6, 2014. Monday)

Readings from the Anglican Book of Common Prayer
Isaiah 60:1-6 / Psalm 72:1-7, 10-14 / Ephesians 3:1-12 / Matthew 2:1-12

Readings for the Pauline/Vatican II Rite of the Holy Sacrifice of the Mass
Isaiah 60:1-6 / Psalm 72:1-2, 7-8, 10-13 / Ephesians 3:2-3, 5-6 / Matthew 2:1-12

Readings for the Tridentine Rite of the Holy Sacrifice of the Mass
Introit: Malachi 3:1 and Psalm 72 (71):2
Epistle: Isaiah 60:1-6
Gradual: Isaiah 60:6, 1
Alleluia:
Matthew 2:2

Gospel
Matthew 2:1-12

Offertory:
Psalm 72 (71):10-11
Communion Antiphon: Matthew 2:2


Epiphany...

This is the time that the LORD GOD OF ISRAEL, in the very FACE OF OUR LORD JESUS CHRIST, has MANIFESTED HIMSELF AS THE SOVEREIGN LORD OF ALL!

Let us meditate on today's GREAT FEAST through this sermon of Gregory of Nazianzus, the 4th century A.D. Patriarch of Byzantinium/Constantinople/Istanbul entitled:


THE BAPTISM OF CHRIST

Christ is bathed in light; let us also be bathed in light. Christ is baptised; let us also go down with him, and rise with him.

John is baptising when Jesus draws near. Perhaps he comes to sanctify his baptiser; certainly he comes to bury sinful humanity in the waters. He comes to sanctify the Jordan for our sake and in readiness for us; he who is spirit and flesh comes to begin a new creation through the Spirit and water.

The Baptist protests; Jesus insists. Then John says: I ought to be baptised by you. He is the lamp in the presence of the sun, the voice in the presence of the Word, the friend in the presence of the Bridegroom, the greatest of all born of woman in the presence of the firstborn of all creation, the one who leapt in his mother’s womb in the presence of him who was adored in the womb, the forerunner and future forerunner in the presence of him who has already come and is to come again. I ought to be baptised by you: we should also add, “and for you,” for John is to be baptised in blood, washed clean like Peter, not only by the washing of his feet.

Jesus rises from the waters; the world rises with him. The heavens, like Paradise with its flaming sword, closed by Adam for himself and his descendants, are rent open. The Spirit comes to him as to an equal, bearing witness to his Godhead. A voice bears witness to him from heaven, his place of origin. The Spirit descends in bodily form like the dove that so long ago announced the ending of the flood and so gives honour to the body that is one with God.

Today let us do honour to Christ’s baptism and celebrate this feast in holiness. Be cleansed entirely and continue to be cleansed. Nothing gives such pleasure to God as the conversion and salvation of men, for whom his every word and every revelation exist. He wants you to become a living force for all mankind, lights shining in the world. You are to be radiant lights as you stand beside Christ, the great light, bathed in the glory of him who is the light of heaven. You are to enjoy more and more the pure and dazzling light of the Trinity, as now you have received – though not in its fullness – a ray of its splendour, proceeding from the one God, in Christ Jesus our Lord, to whom be glory and power for ever and ever. Amen. 

In UNION WITH OUR BLESSED LORD, let us always be BATHED IN HIS EVERLASTING LIGHT!


Huwebes, Enero 2, 2014

From the Taize Community and the Focolare Movement

Bible texts with commentary
These Bible meditations are meant as a way of seeking God in silence and prayer in the midst of our daily life. During the course of a day, take a moment to read the Bible passage with the short commentary and to reflect on the questions which follow. Afterwards, a small group of 3 to 10 people can meet to share what they have discovered and perhaps for a time of prayer.

January 2014

Luke 6:20-26: Power was coming from him…
One day Jesus went out to a mountainside to pray, and spent the night praying to God. When morning came, he called his disciples to him and chose twelve of them, whom he also designated apostles: Simon (whom he named Peter), his brother Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon who was called the Zealot, Judas son of James, and Judas Iscariot, who became a traitor. He went down with them and stood on a level place. A large crowd of his disciples was there and a great number of people from all over Judea, from Jerusalem, and from the coastal region around Tyre and Sidon, who had come to hear him and to be healed of their diseases. Those troubled by impure spirits were cured, and the people all tried to touch him, because power was coming from him and healing them all. Looking up at his disciples, he said: “Blessed are you who are poor, for yours is the kingdom of God.” (Luke 6:12-20)
Jesus goes up on the mountain to spend the night. Early in the morning, a decision seems to have been taken: he has the disciples come up to him and names them apostles. Then they all go down to a “level place,” a plain or a plateau.
Jesus leaves an intimate relationship with God on the mountain and comes down to the crowds below. But why does Jesus stop on a plain?
It seems to be a place apart from the rest of society where three groups are mixed: the “apostles,” the “disciples,” and the “people” from all over. Suspended between heaven and earth, this plain becomes the site of a gathering because of the presence of Jesus who speaks and who heals. In this place, Jews and pagans are present on an equal footing. Even those possessed by evil spirits are there. Is it not similar to what Christians will later call the Church?
In this context, it is surprising that Jesus addresses the Beatitudes only to the crowd of disciples and not to all. This is because at the same time as people are brought together, a distinction is also created: two groups are formed by the relationship that each has with Jesus. For one group, listening to the Word leads them to become disciples, and some of them are apostles. The others “come to hear” but are not called disciples. If we use the verbs often present in the Gospel, we could say that the latter “come” to Jesus while the others “follow” him.
Who are the “people” mentioned in the text? Men and women of good will? Or as in ancient Judaism, proselytes and godfearers? They are people mysteriously attached to Jesus, attracted by his words and the power that comes from him. Rather than describing them by what they are not, we should look at what they share with the others: the people all tried to touch him, because power was coming from him and healing them all. On this plain, all come together—Jews and pagans, disciples and pilgrims—attracted by two great aspirations: to find God (shown by the mountain and the Word they hear) and to see one’s humanity transfigured (shown by the healing).
It is impressive to think that the disciples, who will go a bit further on the road than the others, are together with them for a while. As if Jesus wanted to show us that being a disciple means above all recognizing our need for healing, like everybody else. The plain is a school of humility. We will never know in fact what the disciples possess in addition to the others that makes them disciples. The text does not tell us. Being healed will give some a greater taste for taking a risk, accompanied by the courage to call their life into question and offer it for the Kingdom.
Two final details strike the reader concerning Jesus. The words power was coming from him has something incongruous about it. Jesus seems to be passive, as in the story of the woman suffering from bleeding whom Jesus cures without even realizing it (Luke 8:43-48). How can we explain this apparent passivity, this letting go? If we take the words literally, Jesus is not the one who heals, but the power present in him. Though he is Son of God, he does not control the vital energy that expresses itself through him. God’s generosity goes beyond God himself!
The second detail is his geographical position at the end of the text: Jesus looks up at his disciples. That means he is below them. The One sent from God places himself lower than the ones whose humility he praises. In fact, this stop on the plain is only temporary. God’s descent continues, chapter after chapter, until the cross. God comes to find human beings in the lowest place possible, in death and rejection. That is the folly of God’s love.
- What road must I take to become a “disciple”?
- Around what realities could “disciples” and “people” come together today? On what “plain” could they meet?
STRASBOURG MEETING

Meditations by Brother Alois

Every evening during the meeting, at the end of the prayer, Brother Alois is speaking to the participants. You can find the texts of these meditations on this page.
Brother Alois, Strasbourg, Tuesday evening 31 December 2013
Yesterday I told you that, if we seek reconciliation between Christians, it is not in order to be stronger. It is not to withdraw into ourselves either. No, we seek the reconciliation of Christians for this to be a sign of the Gospel, and so that it can become a leaven of increased closeness between people and between nations.
Visible communion among all those who love Christ, among all those who trust in Christ, can be realized only if we set forgiveness and reconciliation at the heart of our lives . The same thing is true to create peace in the human family across the earth: there too forgiveness and reconciliation are fundamental values.
In the human family, the wounds of history leave deep scars and affect people’s consciences and mentalities for generations. But the humiliations we suffer need not lead to violence. They can be healed, not by the victory of some over others, but when hearts make room for respecting the dignity of others.
The recent history of South Africa offers us an example of this. Even if the path towards greater justice is still long, Nelson Mandela, by offering forgiveness, made possible a healing of the wounds that were nonetheless terrible in the past history of that country.
And here in Strasbourg we recall that, in the last century, after bloody wars, a few people managed to lead France and Germany, and then all of Europe, on a path of forgiveness and reconciliation.
By our meeting here in Strasbourg, a city that symbolizes reconciliation in Europe, we want to express a gratefulness for these peacemakers that can not be big enough.
Without forgiveness, there is no future either in the life of each person or in relations between countries. Sometimes forgiveness seems impossible. But this momentary impossibility should not imply a definitive refusal. Maintaining, and if possible expressing, the desire to forgive is already a first step towards healing.
In order to play their part, today’s youth have in any event an opportunity: to refuse to transmit to the next generation rancor and bitterness related to the wounds of history which sometimes still hurt. This does not mean forgetting a painful past, but interrupting the chain that perpetuates resentment and, in this way, gradually healing our memory by forgiveness.
As Christians, we should be first in line to express reconciliation, even when humanly speaking the situation seems hopeless. Christ came to forgive everything. By taking upon himself human violence, he freed us from it. And he promises us we will find joy if we follow him along the path of forgiveness.
We would also like to become more aware that the spirit of reconciliation involves sharing, a fairer distribution of the riches of the earth. We have undertaken together a path that will lead us to live out solidarity between human beings more deeply. We will try to formulate these new forms of solidarity in Taizé in 2015.
It would be so important for young Europeans not to be content with a reconciled Europe but to build a Europe which is open and in solidarity: solidarity between all European countries, but also with other continents, with the poorest peoples.
Everyone can participate in a civilization based not on mistrust but on trust. In the course of history a few people have sometimes been enough to tip the balance towards peace. When we return home, in our different countries, let us be, because of Christ and the Gospel, among these pilgrims of peace and trust.
— -
Brother Alois, Strasbourg, Monday evening December 30, 2013
(at the beginning of the prayer): Ecumenical openness is a long tradition in Alsace and Ortenau. We thank the Catholic, Orthodox and Protestant bishops, pastors, priests and laity for many ecumenical initiatives which marked the preparation of our meeting in Strasbourg. Thank you to Archbishop Grallet, to the Protestant Bishop Fischer, to the Orthodox priest Father Vasile Iorgulescu, to President Collange and to Archbishop Zollitsch who will now speak to us in five voices.
(at the end of the prayer): In the coming year we will ask ourselves: what must we do for the Church to be more a communion? So many people, suffering from the stress of daily life, are seeking spiritual comfort, are thirsting for inner peace. What can we do so that, through its life, the Church may allow the wellsprings of the Gospel to appear, from which people can come to quench their thirst?
We would love to see this image of the Church take shape, the one Brother Roger described with these words: "When tirelessly the Church listens, heals and reconciles, it becomes what it is at its most luminous: a communion of love, of compassion, of consolation, a clear reflection of the Risen Christ. Never distant, never on the defensive, liberated from all harshness, it can radiate the humble confidence of faith right into our human hearts."
So that the Church may become more and more clearly such a place of welcome and communion, is it not time to take further concrete steps of reconciliation between separated Christians? Reconciled Christians allow the voice of the Gospel to be heard so much more clearly, in a world that needs trust in order to prepare for a future of justice and peace.
At present, we are in danger of stopping at mere tolerance. But Christ wants to bring us together in one body.
So I would like to find the right words to ask Christians of different Churches: is there not a time when we should have the courage to place ourselves all together under the same roof, without waiting for all the theological formulations to be fully harmonized?
Is it not possible to express our unity in Christ (who is not divided), knowing that the differences remaining in the expression of faith do not divide us? There will always be differences: some will be normal topics of discussion, others may even be an enrichment.
Let us do with Christians of other denominations all that it is possible to do together; let us not do anything without taking the others into consideration.
To facilitate this, we have two paths at our disposal . The first: in a simple prayer, turning ourselves all together towards the living God. The second: coming together in the service of the poorest. Then we truly proclaim the gospel together!
By putting ourselves under the same roof, we should not be afraid that the truth of the gospel might be diluted. We can trust the Holy Spirit. It is not a matter of coming togetheri n order to be stronger, but to be faithful to Christ, meek and humble of heart. From him we learn that truth makes itself heard through humility.
Does not Pope Francis show us the way forward by indicating that a priority for all of us is the proclamation of God’s mercy through our lives? Let us not miss the providential moment that is presenting itself to express the visible communion of all those who love Christ.
Looking for ways of making this communion around Christ more visible will be tomorrow’s reflection and you will ask yourselves about the words of Jesus: "Where two or three are gathered in my name, I am there among them."
Searching how to make this communion more visible, and in this way becoming better able to create a new solidarity among humans, will also be the goal of our pilgrimage of trust during the coming year. How will it continue?
If 2013 has made us attentive to young Asians, the coming year, 2014, will enable us to listen to the youth of America. Our pilgrimage will have stages in April-May in Texas and Mexico, and in October in the Caribbean, where we will hold gatherings in the Dominican Republic, Haiti, Puerto Rico and Cuba.
Then the next European meeting will take place from 29 December 2014 to 2 January 2015.
Brother Alois, Strasbourg, Sunday evening December 29, 2013
Today, you asked yourselves how to create bonds of friendship. But we would like to go further: to go to the source of this friendship. These days could then be an opportunity to deepen our faith.
In the Gospel we have just read, Christ calls us his friends. This means that the love of God is always offered to us. His love is at the source of every other love, of all friendship. Our faith in this love of God cannot remain a vague feeling with which we would be satisfied. Our faith needs to become an adult faith.
In our quest to understand the love of God, we may sometimes be tempted to give up because we feel overwhelmed, or because all our forces are absorbed in organizing the concrete details of our existence.
Faith is not a system that would offer an explanation for everything. God does not simply act to meet our expectations, neither in our lives nor in the world. So in each of us doubt can coexist with faith. Perhaps, over time, we become more sensitive to the incomprehensibility of God. That should not scare us!
Instead, it can lead us to dig deeper to find the source of trust in God. Experiencing sufferings and failures can lead us to trust more deeply in the love of God which is beyond everything, which is beyond our control.
How can we find this trust? Two approaches support us. The first is to be silent before God. Of course we can, like children, express our requests to God in prayer. But we can go even further than that! Prayer is not only asking for this or that, but opening ourselves to God in the silence of our hearts in order to put ourselves under his loving gaze.
If Christ calls us his friends, that is because God is waiting for our love. Yes, I am fragile and imperfect, but God is begging for the love that I express to him in my poor prayer.
The second approach: to look at Christ, to listen to him. Even though he was the Son of God, Jesus experienced God’s silence. By his death and resurrection he took upon himself all the tragedy of our lives—our failures, our faults, our violence.
Even in the darkest night Jesus believed in the love of God. So he can guide us, not so that we may be spared darkness, but in order to pass through this darkness with us, ensuring us of the invisible presence of the Holy Spirit.
And the love of God brings fulfillment to our lives to the extent that we pass it on to others. Let us take seriously the words of Christ that you will reflect on tomorrow morning: "Love one another." And those other words: "Love your enemies." What a challenge! But what power too!
Let us resolve to welcome God’s love and allow it to transform our lives. If you love one another, Jesus said, everyone will know that you are my disciples.
Last night I told you that Christ calls us to widen our friendship to those around us. During the recent pilgrimage that I made in Asia with a few brothers, we met Christians, especially young people, who are attempting to be such witnesses to friendship.
In most Asian countries, Christians are a minority. But many of them are ferments of peace and freedom in the situations where they have been placed. I saw that in Myanmar, in India; I saw it in China. These Christians carry a word of encouragement that I would like to communicate to you.
In Korea, I realized the suffering caused by the separation of the country into two states. It takes courage to take steps of reconciliation, and more and more people have the courage to do this. In North Korea, we could only share the silence of those who are waiting for things to change. Let us pray for the people of that country!
— -
Brother Alois, Strasbourg, Saturday evening 28 December 2013
We have come to Strasbourg as pilgrims of peace and trust—in this city, in this region of Europe, which is today a symbol of reconciliation after the terrible wars of the twentieth century.
We would like to thank those who are welcoming us straightaway. What wonderful hospitality! When you return tonight, say this to the families who are hosting you. The fact that the young foreigners who have come to the meeting are all being welcomed into families on both sides of the border is a sign of hope.
We have just heard, in the Gospel reading, Jesus call Levi to follow him. This story should challenge us. Levi decided without hesitation to follow Jesus. Then he prepared a great meal involving all different kinds of people.
What we would like to discover these days is a kind of image of this meal at Levi’s house. Setting out to follow Jesus, we understand that, at his table, there is a place for all, and therefore for each one of us. Not because we measure up to his call, but because he loves us. Jesus even gives the place of honor to those who seem to be far from God, or who feel far from God.
Jesus offers his friendship to all. And this friendship that Jesus shows, we can also live it among ourselves. Those who love Christ over all the earth form, in his steps, a kind of great community of friendship.
To create and to strengthen a community of friendship: is that not a contribution that Christians can make to the future of our societies? There are so many challenges to face: unemployment, economic insecurity, the gap between rich and poor within each country and between nations, and related to this, the degradation of the environment. Many young people aspire to another kind of economic organization.
Is it possible to find answers to these challenges without beginning by first creating bonds of friendship? Christ, through the Holy Spirit, invites us to leave behind the spirit of rivalry, which brings about oppositions and injustices, and become creators of friendship, peacemakers.
Christ calls us all to widen our friendship. And we can do this very simply, as Jesus did, by a shared meal, by a visit, and especially by spreading forgiveness and trust all around us. Throughout our lives, we can be pilgrims of trust.
Tomorrow morning you will reflect together. You have found in the meeting booklet four proposals for 2014. They will help you these days, then when you return home to your different countries, to seek visible unity, friendship, among all those who love Christ, in other words those who put their trust in Christ and also, in addition, to all those who want to be witnesses to friendship in the world.
Christ, the Church’s one foundation (cf 1 Cor 3:11).
In AD 50 Paul arrived in Corinth. It was a large Greek city, well known for its important commercial port and lively because of its many currents of thought. He spent eighteen months there proclaiming the Gospel and laid the basis for a flourishing Christian community. Others came after him and continued the work of evangelization. The new Christians they had evangelized, however, tended to become attached to whoever had brought Christ’s message to them, rather than to Christ himself. Factions arose: ‘I belong to Paul,’ some would say. Others, referring to their own favourite apostle, would say, ‘I belong to Apollos’ or ‘I belong to Peter.’
Faced with the divisions that rocked the community, Paul vigorously intervened. He emphasized that the Church, like a building, like a temple, may have many builders. But it has a sole foundation, the living stone: Jesus Christ.
In this month in particular, during the Week of Prayer for Christian Unity, Christian Churches and communities remember together that Christ is their one foundation and that it is only by following him and living his one Gospel that they will reach full and visible unity among themselves.
Christ, the Church’s one foundation
To base our lives on Christ means to be one with him, to think as he thinks, to want as he wants, to live as he lived.
But how can we be grounded, rooted in him? How can we be perfectly one with him?
By putting the Gospel into practice.
If we live his words, or better, if his words ‘live us’ to the point of making us ‘living Words’, then we will be one with him, bonded with him: it is no longer I or we who live, but the Word in everyone. It’s possible to imagine that living like this we’ll contribute to making unity among Christians a reality.
As the body breathes in order to live, so the soul lives by living the Word of God.
One of the first fruits is the birth of Jesus in us and among us. This causes a change in mentality. It injects into the hearts of all (whether European, Asian, Australian, American or African) the same sentiments that Christ had in the face of circumstances, individuals and society….
The Word lived sets us free from human conditioning. It gives joy, peace, simplicity, fullness of life, light. It makes us follow Christ, transforming us bit by into ‘other Christs’.
Christ, the Church’s one foundation
But there is one Word that summarizes all the others. It is love: to love God and our neighbour. In these two commandments Jesus sums up ‘all the law and the prophets’ (Mt 22:40).
The fact is that each Word, although expressed in human terms and in different ways, is the Word of God. Yet since God is Love, every Word is love.
How should we live this month? How can we bind ourselves to Christ ‘the Church’s one foundation’?
Augustine of Hippo once said, ‘Love, and do what you will.’[1] In effect he was summing up the law of Gospel life, because if you love you will not go wrong, you will do God’s will to the full.
Chiara Lubich


[1] Homily 7 on the First Epistle of John, 8
First published in January 2005
Every year the Week of Prayer for Christian Unity is held in many parts of the world from 18th to 25th January. Elsewhere it is celebrated at Pentecost.
The theme for the Week of Prayer in 2014, based on 1 Cor. 1:13, is: ‘Is Christ divided?’
In the past, Chiara Lubich used to offer a commentary on the biblical verse behind the Week’s theme for that year. To keep up the tradition and explore this year’s theme, we offer the commentary from January 2005 on ‘For no one can lay any foundation other than the one that has been laid; that foundation is Jesus Christ’ (1 Cor. 3:11).