1st Sunday of Advent

Be watchful gatekeeper!

Fr. James McTavish, FMVD

Isa 63:16b-17, 19b; 64:2-7 Ps 80:2-3, 15-16, 18-19 1 Cor 1:3-9 Mark 13:33-37

Today is the first Sunday of Advent. Advent is a time of waiting. Waiting for what? It is not easy to wait in our fast moving world of today. The publicity announces “Take the strain out of waiting.” Even the mince pies, a traditional Christmas food in England, have a best before date of November 22! Or as the children sing “Why are waiting, we are suffocating.” In Advent we wait in joyful hope for the coming of our Saviour Jesus Christ. Perhaps the wait is not for our downfall but for our salvation. It gives us time to put our house in order. God’s patience is our salvation. The Master is returning to his house. Blessed the servant who he finds doing what he should when he returns.

In the first reading from Isaiah we see the humility of the people. They realize they are nothing without God and they ask for him to return. They ask, “Why do you let us wander, O LORD, from your ways, and harden our hearts so that we fear you not?” before pleading for God to visit them: “Return for the sake of your servants.” The people recognize that they need God. The Psalmist has the same cry “Let your face shine upon us, that we may be saved.” In our lives do we see the same need for God? Sometimes when we look at our society on the one hand it boldly pronounces that it does not need God. In London there is a campaign to have atheistic slogans put on all the buses: “God probably doesn’t exist so get on and enjoy your life.” It is as if the God of Life is opposed to us enjoying life. What a mindless contradiction. It is also a sign of a society that is falling asleep. If a society does not react to God and tries to ignore him, it does not mean that all is well. A lack of interest in God and not listening to him does not mean that he does not exist. Where God is excluded so is life. If God is not in our lives then quickly we become confused. We need his Word to make sense of our lives. It is like receiving a gift at Christmas. My dad’s favourite advice was “Always read the instructions!” When my mum got a new electrical gadget and did not know how to work it he would ask “Have you read the instructions?” It is obvious that the best way to know how something works is to consult the one who made it. How many times we can apply this good advice to the most exquisite, delicate and complicated “machine” of all – the human being. If we want to know how to function, how to love, how to live difficulties we can consult the instruction manual of the Sacred Scriptures! If in doubt, we can ask God who is our Father and Maker. As Isaiah announces “we are the clay you are the potter.”

To fall asleep is a strong image in the gospel of today. Three times Jesus exhorts the disciples “Stay awake!” ^“Be watchful! Be alert! You do not know when the time will come. It is like a man travelling abroad. He leaves home and places his servants in charge, each with his work, and orders the gatekeeper to be on the watch. Watch, therefore; you do not know when the lord of the house is coming, whether in the evening, or at midnight, or at cockcrow, or in the morning. May he not come suddenly and find you sleeping. What I say to you, I say to all: 'Watch!'" Are we able to see where we are falling asleep? It is not easy to see where we are falling asleep. We need to help each other to be watchful. In the gospel the Lord comes “in the evening, or at midnight, or at cockcrow, or in the morning” so during the 4 watches of the night. It is important not to be arrogant and presume that we will notice his coming.

Two thousand years ago the scribes of Herod knew that Jesus was coming from reading the Scriptures but they did not see his birth. Just knowing the Scriptures is not enough. The Word needs to be put into practice. The shepherds listened to the Word announced by the angels and they put it into practice. If we want to encounter Christ this Christmas we are led to him by the star of the Word of God. It lights up the way to his encounter. Christ is a word that is spoken often only in the darkness, in silence. Jesus once said “What I say to you in the darkness, speak in the light” (Matthew 10:27). Certainly we can understand the call to stay awake as a call to prayer. The Master will certainly come in the time of prayer in his Word. He is faithful (1 Corinthians 1:8) and asks us to be faithful to what is entrusted to us. Each servant is called to be faithful to his work so that many in the society must get on with their work. But the gatekeeper is especially called to vigilance. The gatekeeper is to be on watch. The gatekeeper is the symbol of all who are called to pray, of all who are called to have a prophetic voice in the society. It is the symbol of every Christian. Prayer is the antidote to falling asleep. Often a person can be made to fall asleep breathing in an anaesthetic. Sometimes the air of the society can anaesthetize us. Let Christ be the air we breathe. Let his Word keep us vigilant. Help us Lord to be awake for our coming. Do not let us fall asleep. Help our hearts be vigilant for our coming, especially to recognize you coming in your Word.

Help us to be good gatekeepers waiting in joyful hope for the coming of our Saviour Jesus Christ.

Fiesta de Cristo Rey

“Yo soy Rey, pero mi reinado no es de este mundo”

P. Luis J. Tamayo

Mateo 25, 31-46: En aquel tiempo, dijo Jesús a sus discípulos: «Cuando venga en su gloria el Hijo del hombre, y todos los ángeles con él, se sentará en el trono de su gloria, y serán reunidas ante él todas las naciones. Él separará a unos de otros, como un pastor separa las ovejas, de las cabras. Y pondrá las ovejas a su derecha y las cabras a su izquierda. Entonces dirá el rey a los de su derecha: "Venid vosotros, benditos de mi Padre; heredad el reino preparado para vosotros desde la creación del mundo. Porque tuve hambre y me disteis de comer, tuve sed y me disteis de beber, fui forastero y me hospedasteis, estuve desnudo y me vestisteis, enfermo y me visitasteis, en la cárcel y vinisteis a verme." Entonces los justos le contestarán: "Señor, ¿cuándo te vimos con hambre y te alimentamos, o con sed y te dimos de beber?; ¿cuándo te vimos forastero y te hospedamos, o desnudo y te vestimos?; ¿cuándo te vimos enfermo o en la cárcel y fuimos a verte?" Y el rey les dirá: "Os aseguro que cada vez que lo hicisteis con uno de éstos, mis humildes hermanos, conmigo lo hicisteis."

Y entonces dirá a los de su izquierda: "Apartaos de mi, malditos, id al fuego eterno preparado para el diablo y sus ángeles. Porque tuve hambre y no me disteis de comer, tuve sed y no me disteis de beber, fui forastero y no me hospedasteis, estuve desnudo y no me vestisteis, enfermo y en la cárcel y no me visitasteis. Entonces también éstos contestarán: "Señor, ¿cuándo te vimos con hambre o con sed, o forastero o desnudo, o enfermo o en la cárcel, y no te asistirnos?" Y él replicará: "Os aseguro que cada vez que no lo hicisteis con uno de éstos, los humildes, tampoco lo hicisteis conmigo." Y éstos irán al castigo eterno, y los justos a la vida eterna.»

¿Cuál es la imagen de Jesús con la que se cierra el año litúrgico? Jesús como Rey. ¿Por qué esta imagen de Cristo Rey? Con esta fiesta de la solemnidad de Cristo Rey, el año litúrgico llega a su fin. Desde que da comienzo el año litúrgico, hemos ido recorriendo los diversos misterios que componen el único misterio de Cristo: desde el anuncio de su venida (Adviento), vida, pasión, muerte y resurrección. Se ha ido construyendo un arco, al que hoy ponemos la piedra angular. Este es el sentido profundo de la solemnidad de Cristo, Rey del Universo, es decir, de Cristo Glorioso centro de la creación, de la historia y del mundo.

Pío XI, al establecer esta fiesta, quiso centrar la atención de todos en la imagen de Cristo, Rey divino, tal como la representaba la primitiva Iglesia, (Pantocrator: «todopoderoso», del griego pantokrátor, compuesto de pâs pantós: «todo» y de un derivado de krátos: «fuerza, poder») sentado a la derecha del Padre en el ábside de las basílicas cristianas, aparece rodeado de gloria y majestad. La verdad es que hoy día esta imagen no ayuda mucho si no se entiende bien.

La imagen de Rey para mucha gente de la Iglesia puede llegar a tener una connotación de autoridad, de juez soberano y de acusador con connotación negativa. ¿Qué imagen proyectamos en Jesús cuando hablamos de Él como Rey? Es una buena pregunta, pues le dice Jesús a Pilatos: “Yo soy Rey, pero mi reinado no es de este mundo”.

Un Rey que abre los brazos y nos dice: Venid vosotros, Venid a mi, en mis brazos tenéis un lugar… no estéis solos.

Un Rey que con mucho cariño llama a su gente: Benditos, hombres de bien.

Un Rey que pone en nuestras manos todo lo suyo: Heredad el reino preparado para vosotros desde la creación del mundo… Nos hace coparticipes de su reinado.

Un Rey que se identifica con el hambriento, con el sediento, con el sin techo, con el desnudo, el enfermo, y el prisionero… ¿Qué clase de Rey es este? Obviamente no de este mundo, no es el Rey de nuestros criterios, de los reportajes de la revista HOLA, o de las regatas de veleros.

Un Rey que se hace uno con el último, con el que sufre, con el que no cuenta… Un Rey que no se desentiende de los problemas de los demás…

Y por otro lado, un Rey que recompensa con su amor y cariño a quien hace algo por él en los más desfavorecidos… Lo que hiciste a cada uno de estos a mi me lo hiciste. El Rey de un reino que rige el amor, el compromiso, la solidaridad y el arrimar el hombro.

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La fiesta de Cristo Rey fue instituida en 1925 por el papa Pío XI, que la fijó en el domingo anterior a la solemnidad de todos los santos. Pío XI estableció esa fiesta, como él mismo dijo explícitamente en la encíclica Quas primas, con una finalidad de pedagogía espiritual. Ante los avances del ateísmo y de la secularización de la sociedad quería afirmar la soberana autoridad de Cristo sobre los hombres y las instituciones. En 1970 se quiso destacar más el carácter cósmico y escatológico del reinado de Cristo. La fiesta se convirtió en la de Cristo "Rey del Universo" y se fijó en el último domingo per annum. Con ella apunta ya el tiempo de adviento en la perspectiva de la venida gloriosa del Señor.

La transformación de la segunda parte de la oración colecta revela claramente el cambio introducido en el tema de la fiesta. La oración de 1925 pedía a Dios "que todos los pueblos disgregados por la herida del pecado, se sometan al suavísimo imperio" del reino de Cristo. El texto modificado pide a Dios "que toda la creación, liberada de la esclavitud del pecado, sirva a tu majestad y te glorifique sin fin".

REFLECTION Sunday´s Gospel - Christ the King

Lord Jesus come as King. Reign in my heart

Fr. James McTavish, FMVD

Today’s feast was instituted in 1925 by Pius XI. Often feasts are introduced to strengthen the Church in a particular devotion such as Corpus Christi when reverence to the Blessed Sacrament had grown cold. To understand a feast it helps to be aware of the historical, political and cultural context at the time of its introduction. This period was a time of Kings and empires, of countries seeking to dominate others, to rule over one another. It was also the period between the great World Wars when the world was in need of the King of Peace. Belief in authority was at a low. Christianity was under attack from totalitarian mentalities. Pope Pius XI wrote the encyclical, “Quas Primus,” to underline the Kingship of Christ and that in him “men must look for the peace of Christ in the Kingdom of Christ.” The Pope also noted that if earthly Kings, princes and those in power recognize Christ as King then they will govern better and more wisely. It was also the intention to strengthen the faithful in their devotion to Christ the King, helping Christ to reign in their minds, hearts and wills and encouraging them to fight bravely under the banner of Christ their King countering “a certain slowness and timidity in good people, who are reluctant to engage in conflict or oppose but a weak resistance; thus the enemies of the Church become bolder in their attacks.”

Normally when we think of Kings we think of pomp and ceremony, splendour and grandness. But Christ comes as King not in a golden robe but wrapped in swaddling clothes. He has no great earthly castle. Even the inn has no room for him so he is born in a manger. In his public ministry, the people wanted to crown him but he stole away. His kingdom is not of this world. But King he is and his is the Kingdom, the power and the glory. He is the “King of kings and Lord of lords” as Handel’s Messiah beautifully reminds us. What type of kingship does he exert? Christ is a King who conquers with love. He wants to reign in our hearts. But he come humbly, on a donkey 2000 years ago and today disguised in a piece of bread. Will we let this humble King reign in our hearts? One sign that he reigns is that we have dominion of ourselves. We dominate our passions, they do not dominate us. When Christ reigns in us we will want to propagate the peace and harmony his presence brings. In fact, from our very baptism we are called to participate in his Kingly mission. The Kingly mission of all the lay faithful is to participate fully in the building of the Kingdom (cf. Lumen Gentium 36). It is different to go to work on Monday morning because “I have to” and “because we need the money.” These are valid and good reasons but how different to go to work because Christ the King is asking me to help in the establishment of the Kingdom of heaven on earth. At the train station today I gave the ticket man £5 too much and he returned it to me. Not only is this honesty in action but it is helping to build a kingdom of justice in this world. How many officials in public office in so many countries are dominated by greed and corruption? They are not even kings of their own desires because they are reigned by money. What king is reigning in our hearts? When we see we are reigned by greed, by laziness, by many false rulers we need to pray to Jesus, “Lord, come as King. Reign in our hearts.”

In the gospel of today, we see Christ as King. He shows his kingly power placing the sheep at his right and the goats at his left. The judgment is final and eternal. We have the gift of time now. Which crowd are you in? On the right or the left? Now, not only can we change but we can help others. This King of ours is so humble that he associates with the most lowly - “The king will say to them, 'Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.’” In this last Sunday of ordinary time before Advent, let us ask Jesus to reign in us. “Jesus, come as King. Be the King of my heart. Cast out all the other rulers. Help us to extend your Kingdom on earth. Thy Kingdom come, thy will be done.” Amen

REFLEXION del Evangelio dominical

Dios no llama al éxito sino a la fidelidad

P. Luis J. Tamayo

Mateo 25, 14-30: "Dijo Jesús esta parábola: «Un hombre, al irse de viaje, llamó a sus empleados y los dejó encargados de sus bienes: a uno le dejó cinco talentos de plata, a otro dos, a otro uno, a cada cual según su capacidad; luego se marchó. El que recibió cinco talentos fue en seguida a negociar con ellos y ganó otros cinco. El que recibió dos hizo lo mismo y ganó otros dos. En cambio, el que recibió uno hizo un hoyo en la tierra y escondió el dinero de su señor. Volvió el señor y se puso a ajustar las cuentas con ellos. El que habla recibido cinco talentos y le presentó otros cinco, diciendo: "Señor, cinco talentos me dejaste; mira, he ganado otros cinco." Su señor le dijo: "Muy bien. Eres un empleado fiel y cumplidor; como has sido fiel en lo poco, te daré un cargo importante; pasa al banquete de tu señor." Se acercó luego el que habla recibido dos talentos y dijo: "Señor, dos talentos me dejaste; mira, he ganado otros dos." Su señor le dijo: "Muy bien. Eres un empleado fiel y cumplidor; como has sido fiel en lo poco, te daré un cargo importante; pasa al banquete de tu señor." Finalmente, se acercó el que había recibido un talento y dijo: "Señor, sabia que eres exigente, que siegas donde no siembras y recoges donde no esparces, tuve miedo y fui a esconder mi talento bajo tierra. Aquí tienes lo tuyo." El señor le respondió: "Eres un empleado negligente y holgazán.”

Hay alguna otra traducción que en ved de decir: “Pasa al banquete de tu señor”, dice: “Entra en el gozo de tu señor”. Para la reflexión de hoy, prefiero esta traducción, pues la invitación que Jesús nos hace hoy es entender que hay un gozo interior, que nace de Él, de su mirada, que es distinto a cualquier otra alegría que las cosas te pueden dar.

Piensa en un momento en experiencias de satisfacción a la hora de realizar alguna tarea, trabajo, responsabilidad y ver que sale la cosa con éxito. Es una alegría grande la que uno puede sentir, pero aún depende demasiado de lo de fuera… pues, ¿y si la cosa sale mal? Cuantas veces nos enfadamos o nos irritamos. Al final, si te das cuenta, la alegría depende demasiado del resultado. Hay que entrar en las profundidades de la vida de fe. El Señor, hoy nos habla de otro tipo de alegría, algo que nace desde dentro. Es verdad que al empleado que lo hizo bien, le dijo: “entra en el gozo de tu señor”… Aquí es necesario un salto de fe: es entrar en el gozo de un Dios que se pone contento cuando nos ve invertidos, trabajadores, responsables, creativos… es un Dios que te mira y te lanza un guiño de ojo y dice: eres genial y tu vales mucho!! Pero, este Dios es misericordioso, es compasivo, es Amor… por eso, cuando las cosas salen mal, todavía uno puede seguir disfrutando del gozo de su señor… pues dice también la escritura: “Hay más alegría por un pecador que se convierte que por 99 que no tienen necesidad”. Es decir, que aún no saliendo bien las cosas en las que uno está invertido, La alegría y el gozo vienen de ver a un Dios que está contento porque sabe que lo estoy intentando… Convertirse, es aceptar con humildad que las cosas no están como uno quería, pero que le puede presentar a Dios el esfuerzo realizado, los intentos hechos, y los errores que han salido… pero en medio de todo esto, Dios que es amor te mira y dice: Entra en el gozo de tu Dios, porque eres una persona que te pones en marcha, que arriesgas, que lo estas intentando…

¿Cual es el problema? Según nos enseña Jesús en la parábola, el problema no está en el que se le dan 5 o 2 talentos, el problema está en aquel que se le da 1 sólo talento y por miedo no lo invierte. Los errores nunca son un problema, pues los errores hablan de que uno lo está intentando. El problema está en aquellos que por miedo al que dirán, al fracaso, por la pereza, la vagancia, o simplemente, el no querer implicarse por comodidad… al final no invierte nada, no intenta nada, no hace cosa alguna. Aquí no hay gozo, sino vacío y tristeza.

Dios nos ha dado a todos, talentos y capacidades, ¿qué haces con ellos? ¿Los vas a invertir? Es en la medida que lo pongo al servicio de la comunidad, de los de mi alrededor o de la Iglesia, que el Señor nos permite adentrarnos en la experiencia de un gozo que no depende de los resultados, sino de la fidelidad a mi compromiso. Madre Teresa decía: Dios no me ha llamado a tener éxito, sino a serle fiel. (God doesn’t call me to be successful, but faithful)

REFLECTION Sunday´s Gospel

Let us invest all our talents while we have time!

Fr. James McTavish FMVD

In the gospel today we have the parable of the talents where the master going on a journey gives out talents to his servants. To one he gave five talents, to another, two; to a third, one. The first two men go away and immediately trade with their talents and manage to double them. They take the risk and the responsibility for what they have received. How beautiful must have been their relationship with the master. They trusted in him enough to risk investing the money received. They wanted to serve him and please him. When the master returns he is delighted with these two servants. He tells them both, “Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master's joy.” The servants here are responsible for all the gifts they have received. In a similar way each Christian is called to be responsible for the gifts and talents received. At the end of our lives each of us will be accountable for how we have invested our talents.

The third servant who has received one talent is not responsible. He will not take the risk, out of love, to invest. He is afraid and buries the talent. When he returns the talent later the master becomes very angry – “You wicked and lazy servant!” The servant tries to explain why he did not invest what he had received, saying that he was afraid of the master. The master will not accept this excuse. The drama of the gospel of today is that we can be sensible investors in this short earthly life or we can refuse the challenge to invest the talents we have received. Are you investing your talents or are you burying them? We can have the attitude of the first servants who invest their lives out of love. When we invest our lives in loving others we know that there will be a return even if we don’t always see it immediately. There is a real joy in investing in the lives of others and here we can share in the master’s joy. There is an interesting dynamism present here. The master says, “Take the talent from him who has not invested and give it to the one with ten. For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away.” We are either in the dynamism or not. We are either growing in love or diminishing. To those who do not invest in the Kingdom the little joy they have is soon lost.

Why did the third servant not respond? Why did he not assume the responsibility of investing for the Kingdom? Why do many not respond to God’s call to invest in the Kingdom? The real drama is that there are many investors who know that they are not investing sensibly. They know what they have to do, they realize their happiness is at stake, even their very salvation and that of many others. They know many things but feel paralyzed when it comes to change. That is why St Paul exhorts all to be awake, to be sober, to not become complacent in front of the appeal of the Good News, to not fall asleep. In the medical world a person who does not react is said to be in a coma or to be unconscious. We can remain unconscious, so that the light of the Word does not make us react. St. Paul reminds us that the day of the Lord is coming like a thief in the night which is a way of saying time is short. It is important in front of the Word of God to not let our hearts and minds be hardened but to strive always to be open to the Good News. Doing this we can help many people. We will not go far wrong investing our talents in the lives of others. A sure return awaits those wise investors who invest their time, energy and talents for the Kingdom.

Let us ask for the grace to be wise investors, to help each other discover all our talents, especially the buried ones, to take the risk out of live to invest our lives in doing good, while there is still time.

REFLEXION del Evangelio dominical

"No dejar para mañana lo que puedas hacer hoy".

P. Luis J. Tamayo

Mateo 25, 1-13: "Dijo Jesús a sus discípulos esta parábola: «Se parecerá el reino de los cielos a diez doncellas que tomaron sus lámparas y salieron a esperar al esposo. Cinco de ellas eran necias y cinco eran sensatas. Las necias, al tomar las lámparas, se dejaron el aceite; en cambio, las sensatas se llevaron alcuzas de aceite con las lámparas. El esposo tardaba, les entró sueño a todas y se durmieron. A medianoche se oyó una voz: "¡Que llega el esposo, salid a recibirlo!" Entonces se despertaron todas aquellas doncellas y se pusieron a preparar sus lámparas. Y las necias dijeron a las sensatas: "Dadnos un poco de vuestro aceite, que se nos apagan las lámparas. Pero las sensatas contestaron: "Por si acaso no hay bastante para vosotras y nosotras, mejor es que vayáis a la tienda y os lo compréis." Mientras iban a comprarlo, llegó el esposo, y las que estaban preparadas entraron con él al banquete de bodas, y se cerró la puerta. Más tarde llegaron también las otras doncellas, diciendo: "Señor, señor, ábrenos." Pero él respondió: "Os lo aseguro: no os conozco." Por tanto, velad, porque no sabéis el día ni la hora.»"

A lo largo de los Evangelios encontramos muchas parábolas de Jesús explicando lo que será el Reino de los cielos. Ello advierte de la importancia del tema. Todas esas parábolas aluden, no sólo a la importancia de vivir la fe, sino a subrayar aspectos esenciales que nos llevan a hacer la experiencia del Reino.

Cuando lees esta parábola hay algo que sorprende… A ver si tenéis la misma percepción… La reacción de las doncellas sensatas no corresponde a lo que cristianamente o moralmente entenderíamos como lo más lógico. Mirad el detalle: A medianoche se oyó una voz: "¡Que llega el esposo, salid a recibirlo!" Entonces se despertaron todas aquellas doncellas y se pusieron a preparar sus lámparas. Y las necias dijeron a las sensatas: "Dadnos un poco de vuestro aceite, que se nos apagan las lámparas. Pero las sensatas contestaron: "Por si acaso no hay bastante para vosotras y nosotras, mejor es que vayáis a la tienda y os lo compréis."

En mi lógica, desde lo que hemos aprendido como lo más cristiano, es que las sensatas contestaran a la petición de aceite de las necias: Es verdad, no tenéis bastante, no os preocupéis, el reino de los Cielos es compartir generosamente con vosotras lo que tenemos, así que aquí tenéis parte de nuestro aceite y así recibiremos todas juntas al Señor. Esto es lo que yo hubiera esperado, esto es lo que nos han enseñado. ¿Entonces? ¿Es que a Jesús se le ha ido la cabeza? ¿Es que ahora se contradice? ¿Es que sus enseñanzas no tienen consistencia?

A través de esta parábola Jesús hace una llamada de atención a la responsabilidad personal a la hora de vivir la fe. El Reino de los cielos, la vivencia de la fe, la madurez del cristianismo será lo que tu te tomes en serio. La responsabilidad está en ti, en cada uno de nosotros de cómo alimentar la lámpara con el aceite necesario para tenerla siempre preparada, no vaya a ser que llegue un momento imprevisto y no estemos fortalecidos en la fe.

La vivencia de la fe no es algo material que dando al otro algo de lo mío le resuelve la papeleta, sino que es una opción personal que si uno mismo no nutre, alimenta, y madura, nadie podrá hacerlo por ti. Muchas veces me dicen: “Padre, ore por mí, que usted está más cerca de Dios”. Y está bién, yo oro por quien me lo pide, pero si uno no hace oración personal y pone los medios para madurar en la fe… de poco sirve hacer recaer la responsabilidad de la vida de uno en manos de otro.

Las doncellas sensatas, no es que no fueran generosas o desprendidas, sino que fueron responsables, sensatas, juiciosas y maduras. Dice la parábola: Las necias, al tomar las lámparas, se dejaron el aceite; en cambio, las sensatas se llevaron alcuzas de aceite con las lámparas. Unas fueron dejadas, perezosas, descuidadas en la alimentar la vida de fe… Quizás tenían el hábito de “dejarlo todo para mañana”… por eso se las llama necias. Sin embargo, las otras eran previsoras, precavidas, prevenidas, responsables… quizás tenían el hábito de “no dejar para mañana lo que puedas hacer hoy”… por eso se las llama sensatas.

La pregunta de esta semana sería: ¿me hago responsable de alimentar mi fe día a día? ¿qué medios asumo para alimentar la fe cada día? ¿Qué hago para llenar mi lámpara de aceite y tenerla preparada?

REFLECTION Sunday´s Gospel

Behold the Bridegroom! Come out to meet him! Matt 25:1-13

Fr. James McTavish FMVD

Jesus tells the parable of the ten virgins today, five of whom were wise and five were foolish. What happened? The five smart ones brought extra oil for their lamps so when the bridegroom was delayed in returning their lamps had enough fuel still. Not so the foolish ones. Interestingly enough all ten virgins fell asleep waiting the return of the bridegroom but only the wise ones had enough oil to keep the lamp burning. The foolish ones ask to borrow some oil but were denied. It reminds us that there is a personal work for each one of us and no one is exempted from this vital task. Someone else cannot do it for you and you cannot “borrow” sanctity from others. One question that comes to mind is what does the oil represent? One understanding is that it represents our life of prayer. This is something that no one can “do” for you. Others can encourage us and help us but at the end it is a personal call. Prayer is a way to store up oil. When the challenges come we can be ready.

St Alphonsus described the effect of prayer in the following vivid way: “The soul in mental prayer is like iron in the fire: when the iron is cold it is difficult to work; but when it is put into the fire it becomes soft, and allows itself to be easily worked: so it is with the soul. A master of the spiritual life calls it a furnace, because as the fire softens the iron and renders it easy to work, so mental prayer makes it easy for the soul to overcome its passions. For example, someone receives an affront, an injury that wounds his self-love: before mental prayer, it is very difficult to him to overcome the passion that incites him to grow angry, to defend himself, and even to furnish him at times with pretexts to make him believe that this is necessary. The iron is yet cold, it must be put into the fire. Let this troubled soul enter mental prayer, and at once the sweet flame of the Holy Ghost touches it, and an interior voice tells him: Is it not better to bear that without resenting it? Leave rather your defence to God, as your divine Master did when he was calumniated, he who was more innocent than you! At once the iron loses its hardness; the soul is softened, is appeased: without mental prayer, it would have been otherwise.” Wow! It makes you want to pray and build up the stores of oil!

The one who prays truly becomes wise. The first reading today is from the book of Wisdom and perhaps describes the wisdom of the wise virgins of the gospel today: “Resplendent and unfading is Wisdom, and she is readily perceived by those who love her, and found by those who seek her. She hastens to make herself known in anticipation of men's desire; he who watches for her at dawn shall not be disappointed, for he shall find her sitting by his gate. For taking thought of her is the perfection of prudence, and he who for her sake keeps vigil shall quickly be free from care; Because she makes her own rounds, seeking those worthy of her, and graciously appears to them in the ways, and meets them with all solicitude” (Wisdom 6,12-16).

Once a missionary was sharing about the gospel and he asked a very interesting question. He asked us how many different characters are there in the gospel. We said the five wise virgins, the five foolish ones and the bridegroom as well as the merchants to buy oil from and Jesus with his disciples. But there was one other character we did not spot. Who was it? The voice crying out at midnight! What does the voice cry out? “Behold the Bridegroom! Come out to meet him!” Every Christian in some way or another is called to be this voice. To call out at midnight, a time when others are drowsy or sleeping, a time of darkness when things are not clear. This is the prophetic task of the Church too, to be a watchman or watchwoman.

Let us pray and stay awake. May we fill our lamps with the oil of prayer like the wise virgins. And may we always shoulder our prophetic task ready to announce the call to action to our brothers and sisters.