Pray simply and from the heart

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

THAT’S what Christ practically told his disciples as to how to pray. “When you are praying, speak not much, as the heathens. For they think that in their much speaking they may be heard,” he said. He then continued: “Be not you therefore be like to them, for your Father knows what is needful for you, before you ask him.” (Mt 6,7-8) And he concluded by saying the Lord’s Prayer or the Our Father.

This prayer is the model prayer because, first of all, it came directly from Christ who can rightly be regarded as the master and model of prayer since he gives us what the Father gave him. And as the Word made flesh and as our Savior, he knows our needs and teaches us how to express them. He is the perfect link, perfect mediator between God and man.

This prayer is the model prayer also because it gathers the whole Christian Gospel into a simple form. It is the summary of the whole gospel, reflecting the heart of Christianity that shows us who God is and how we, as God’s children, should respond.

It also teaches us what to desire and in what order, showing us how our priorities should be with respect to what we have to ask God our Father. In other words, it orders our desires. It also trains us to pray as God’s children, and not just as isolated individuals. Thus, it is considered as the prayer of the whole Church.

This prayer is also considered as the model prayer because it is ordered toward God’s glory and God’s will. It includes the duty to ask for forgiveness for our sins as well as to extend mercy to those who may have done us wrong.

More than that, this prayer asks for deliverance from the real spiritual dangers we face in this life. In this prayer, we ask for protection even as we are encouraged to be vigilant and confident of God’s ever-ready help.

But more importantly, Christ tells us that our prayer should be trustful, God-centered and morally transformative, and not just performative or merely wordy. He warns us against “heaping up empty phrases” and “vain repetitions,” since prayer is not persuasion-by-volume, but rather is humble asking.

We have to understand that to pray properly means that God already knows our needs. It is not about informing God about what we need. It is rather turning our heart to him, showing how our relationship with him should be one of dependence on a Father who already knows our needs and cares for us.

Our prayer should have as an effect a certain conversion of heart and not just some vague feeling of being spiritual. It should lead us to acknowledge our sinfulness and our sins and should lead us to desire for reconciliation and change of ways.

We should therefore realize how important it is for us to know how to pray properly, since it is our way of uniting ourselves with God, our Creator and Father, with whom we are supposed to be always, since our life, as an image and likeness of God, is meant to be a shared life with God.

Praying is to our spiritual life what breathing and the beating of the heart are to our biological life. That is why St. Paul clearly said, “Pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” (1 Thes 5,17-18)

When we manage to truly pray, we can also manage to protect ourselves from all kinds of evil, and to heal whatever wounds and weaknesses we may have because of our sins. A sense of holy invulnerability can come to us. 

Loving enemies as mark of Christian perfection

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

THIS is what we can gather from that gospel episode (cfr. Mt 5,43-48) where Christ told his disciples: “You have heard that it has been said, Thou shall love thy neighbor, and hate thy enemy. But I say to you, "Love your enemies, do good to them that hate you, and pray for them that persecute and calumniate you.”

And then he gave the reason for this incredible commandment by saying, “That you may be the children of your Father who is in heaven, who makes his sun to rise upon the good, and bad, and rains upon the unjust and the unjust.” Then, at the end, he concluded by saying, “Be you therefore perfect, as also your heavenly Father is perfect.”

As we can see, the love we ought to have for one another should have no boundaries, since it has to include our enemies. We are asked to love without keeping score. Everything has to be done gratuitously. And our love would be more perfect, more meritorious the more unlovable our enemy would be.

Said another way, we can say that loving our enemies can only show how mature our faith is, how complete our discipleship to Christ is, and how we are more identified with God who created us as his image and likeness, sharers of his life and nature.

Loving our enemies is not merely a human moral improvement. Rather, it is a living participation in the divine manner of loving, shaping us into the likeness of God’s fatherly goodness. Loving our enemies, therefore, constitutes the perfection of charity.

Still, we have to clarify that we love our enemies for who they are, children of God as we are, and not for whatever evil or mistake they have done.

We just have to understand that we can only manage to love our enemies if we truly are with God through Christ in the Spirit. He, after all, is the source, the power and the pattern of how this kind of love can take place.

So, the challenge to face and the task to do is how to immerse ourselves in God, practically identifying ourselves with him, since we are meant to be his image and likeness. Our true and ultimate dignity and identity is that of being children of God. 

In other words, the fullness and perfection of our humanity is when we finally become like God which can only take place in heaven. But while here on earth, we just have to do our best to pursue that ideal. 

To be sure, on God’s part, all the means are already made available. We are already given the doctrine of our faith so we would know what right and wrong are in our earthly pilgrimage. We are given the sacraments, especially the Holy Eucharist, so we can truly be identified with Christ who is the pattern of our humanity. We have the Church and the accompaniment of angels, saints and holy people, etc.

On our part, we just have to learn to pray and to truly have a vital encounter with God, which is actually possible and doable, because God is already with us. Being our Creator who puts and keeps us in existence, he can never be absent from us. We just have to learn how to get in touch with him, for only then can we aspire to be in our ideal condition as man.

We have to understand that the commandment to love our enemies is due to the fact that we are meant to be truly one with God. And it is the fullness of love that can do that.

Not against, but beyond

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

THIS is about charity, the very essence of God. And as God’s image and likeness, we are supposed to also have this essence. It’s a charity that is not simply human and natural, but rather divine and supernatural. As such, it requires the very grace of God for us to have it.

But we have to understand that this charity does not go against our human nature. It simply goes beyond it, purifying and elevating our human love to make it also divine.

This truth of our Christian faith is illustrated in that gospel episode where Christ spelled out how we have to love. “You have heard that it has been said, an eye for an eye, and a tooth for a tooth,” he said. “But I say to you not to resist evil: but if one strikes you on your right cheek, turn to him also the other; and if a man will contend with you in judgment, and take away your coat, let go your cloak also to him.” (Mt 5,38-40)

More than that, Christ also said, “And whosoever will force you one mile, go with him other two. Give to him that asks of you and from him who would borrow from you, turn not away.” (41-42)

It’s indeed a mind-blowing description of how our charity should be. We are asked not to retaliate from unregulated revenge while defending justice. We are directed toward patient endurance.

We are asked to train our hearts to respond with mercy and self-giving, refusing to escalate when struck, giving more rather than grabbing back, and being willing to endure inconvenience.

This is not, of course, about self-destruction for its own sake, but rather about self-restraint and mercy even while suffering injustice. That way, our response to injustice would not become another act of harm and would thereby end the cycle of counter-attacks.

We have to learn to overcome evil with good, a very intriguing part of Christian charity. Not only should we love our enemies, as Christ taught us, but we also need to drown evil with an abundance of good.

We have to try our best to erase whatever disbelief, doubt or skepticism we can have as we consider this teaching, since most likely, our first and spontaneous reaction to it would precisely be those conditions. We can ask, even if done only interiorly, “Is Christ really serious about this? Can this thing that Christ is telling us, possible, doable?”

When these reactions come to us, it is time to remind ourselves that we just have to follow our faith that definitely contains a lot of mysteries and supernatural things that we are not expected to understand fully. Like Our Lady and all the saints, we should just believe and do what we are told because it is Christ who said so, and because it is the Church that teaches us so.

That’s what faith is all about. By believing first, then we can start to understand things that are hard to explain or articulate in human terms. As they say, that’s how the ball bounces. We should not waste time trying to understand everything at once or at the beginning. Let’s be game enough to go through some kind of adventure that, no matter how the outcome would be, we know that God is in control of everything.

We should just beg for God’s grace.

Our need for a daily reset

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

GIVEN the obvious fact that we are easily trapped in our worldly condition, practically unmindful of the ultimate spiritual and supernatural dimensions of our life, we should feel the need for a daily reset so as to be properly anchored and directed to the ultimate goal of our life.

Yes, we are meant for keep a spiritual and supernatural bearing in our life here on earth. This is not only for some people. It is for everyone. We just have to help one another to develop this spiritual and supernatural bearing, since this is what is proper to us.

As persons with intelligence and will, we cannot help but have a spiritual character in our life. With these natural endowments, we are meant to enter into the spiritual world of ideas and rationality, of cognition and love that goes beyond the material and sensible aspects of our life.

And as children of God, created in God’s image and likeness, we are meant to enter into an intimate relation with him, which cannot be other than supernatural, since God is beyond our nature. 

This is always possible since God gives us his grace, and we, on our part, with our spiritual endowment of intelligence and will, are enabled to be elevated to the supernatural order of God when we, with the proper disposition of humility, faith and charity, correspond to God’s grace. That’s when we enter into the supernatural world of God.

This basic truth of our life should always be on our mind, and should animate all our thoughts, words and deeds. We need to pause from time to time to allow this truth to take hold of our mind and heart, and of our life, in general, using the appropriate means.

We really have to learn how to deal with our spiritual and supernatural world because that is where the real action is and where our ultimate goal is. That’s where we are truly defined, where our radical dignity is established. That’s where we can have our encounter with God.

For us, the material and natural world is nothing if not related to the spiritual and the supernatural world. Our material and natural world can only have meaning and purpose if related to the spiritual and the supernatural, that is, if related ultimately to God.

In this regard, we should have some working plan and strategy, consisting of some practices of piety, like prayer, presence of God, recourse to the sacraments, etc., so that we can keep that spiritual and supernatural bearing even as we immerse ourselves in the things of this world, as we should.

To be sure, there is some kind of awkwardness involved at the beginning of this effort. In this, we should not be surprised, since what is involved requires us to go beyond, but not against, our natural self. We have to train our natural powers to align themselves or to correspond properly to the spiritual and supernatural means that are needed.

Again, a lot of humility is needed here so that the powers of the divine gifts of faith, hope and charity can operate and lead us to where God himself wants us to go. Let’s remember that as creatures of God, let alone, adopted children of his, meant to share his life and nature, we are supposed to follow the guidance of God through his providence.

This daily reset can be done right at the beginning of the day, as we wake up, when we remind ourselves of who we really are, what our ultimate goal in life is, what means we can use, and always reminding ourselves that God is constantly guiding us.

Mary as Mother of the Church

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

IT is no surprise that Our Lady is given a lot of titles and invocations, since among all men and women, she is the one who most closely identified herself in the life and mission of Christ as the Redeemer of Mankind. Since Christ is her son and is the Head of the Church, it should be very logical to call Mary also as Mother of the Church.

This has Scriptural basis on that gospel episode where Christ, already moments before his death on the cross, entrusted her to St. John, and through St. John, to all of us. That’s when Christ said: “Woman, behold your son…Behold your mother.” (Jn 19,26-27)

Thus, among the titles and invocations mentioned in the Litany of Loreto or the Litany of the Blessed Virgin Mary, the title of Mary as Mother of the Church had been added relatively recently by Pope Paul at the Second Vatican Council. 

It’s a title based on her divine motherhood of Christ, her close cooperation in Christ’s work of redemption, and her continuing spiritual motherhood toward all the members of the Church which is referred to as the People of God and the Mystical Body of Christ, highlighting the unity and interconnectedness of believers with Christ as the head.

As Mother of the Church, she is regarded as the one who closely cooperates in the birth and development of divine life in the souls of the redeemed. Though not considered as above the Church, she is nonetheless seen as the Church’s pre-eminent and singular member and an excellent exemplar in the faith and charity.

Her maternal care and concern for all the believers of Christ persist in heaven, always supporting the unique mediation of Christ, the only mediator between God and man. (cfr. 1 Tim 2,5) She is actively interceding for all the Church faithful who are still in their pilgrim journey toward our definitive home in heaven.

In the encyclical of St. John Paul II, entitled “Redemptoris mater,” Mary is regarded as “present in the Church as the Mother of the Redeemer who takes part as a mother in that monumental struggle against the powers of darkness.”

Besides, Mary is also considered as exemplifying the Church. As virgin and mother, she preserves the faith purely while generating new life through Baptism and preaching. The Catechism of the Catholic Church describes this aspect in the following words: “At once virgin and mother, Mary is the symbol and the most perfect realization of the Church.” (507)

Our devotion to Mary as Mother of the Church should lead us toward filial veneration and imitation of her virtues. It should be expressed through prayer and service, developed via liturgy, popular piety, and theological study. It should always be Christ-centered for the Church’s growth in holiness. It should avoid isolating Mary from Christ or the Church. Rather, she should guide us toward the Eucharist and communal solidarity.

Like any Marian devotion, it must be developed in “harmonious subordination” to Christ-worship that reflects God’s plan where Mary occupies a singular place. We should consider her always in relation to the Church as the Family of God, the People of God and the Mystical Body of Christ. In other words, our love for Mary should be inseparably united with our love for the Church.

Like any devotion, it should foster both personal and communal exercises, interiorizing piety amid modern changes.

The breath in Pentecost

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

THE gospel of the Mass on the Solemnity of Pentecost reminds us of that part where Christ breathed on the apostles and gave them the breath of God in a way that was new and was greater than the breath God gave Adam during the Creation.

“Peace be to you,” Christ told the apostles. ‘As the Father has sent me, I also send you.’ When he said this, he breathed on them, and he said to them: ‘Receive the Holy Spirit. Whose sins you shall forgive, they are forgiven; and whose sins you shall retain, they are retained.’” (Jn 20,21-23)

This breath in Pentecost signifies the Holy Spirit, making us have the very life of God. It surpasses the breath in Creation that simply makes us a living being that came from dust. In other words, the breath in Creation gives us a biological and rational life, while the breath in Pentecost gives us sanctifying grace, making us adopted children of God.

We have to feel very much at home with this very wonderful reality and start to correspond to it as we ought. We have to go beyond our earthly dimensions and enter into the more fascinating world of the spiritual and the supernatural life of God and with God.

This does not mean that we escape from our earthly reality to be in the spiritual and supernatural reality. No. It means that while deeply immersed in our mundane conditions, we also have to learn to go beyond them to be with God. This is what the word ‘transcendence’ means.

To be sure, we are enabled to do that, because of our intelligence and will. These are powerful faculties that would enable us to know and to love, and eventually to enter in the lives of others and ultimately to be with God.

But more importantly, we are always given the grace so that our capacity to be with God is actualized. It’s not enough that we are enabled to know and love God. That potency has to be put into act with the grace of God who gives it to us in abundance.

We have to do our part, of course. And the first thing to do is to be aware that there is such a reality as developing a life in the Spirit, and from there start cultivating the proper attitudes, skills and virtues.

This may look like a daunting, overwhelming task, but it can always be done. Sure, there will be difficult, awkward moments, but those usually happen in the beginning of the learning curve. As long as we persist, time will come when living in intimate relationship with the Spirit becomes second nature to us.

We need to spread this Good News more widely, because many of us are still completely ignorant of it. And of those who may already know about it, a lot of confusion, doubts and misunderstanding abound. 

So more than spreading the Good News, we need a lot of teachers and models who can clearly show how this life in the Spirit can be achieved. Let’s hope that we can count on many people, especially those who are already active in the Church, to serve as teachers and models for this purpose.

Of special interest in this regard is the crucial role of parents. They should be the first teachers and models of their children in living the life in the Spirit. That’s why parents should do their best to be very consistent with their faith, because the most important duty they have toward their children is to make their offspring children of God, living the life in the Spirit!

Freedom of spirit

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

LET’S hope that more and more of us get familiar with this freedom of spirit which is actually the true freedom meant for us. It’s not a freedom that is guided only by our own estimation that is steered only by our reason, by some social trends and ideologies, and much less by our animal instincts and urges.

To arrive at this knowledge about our true freedom which is the freedom of spirit, we need to ask ourselves the existential questions of where we came from, what the meaning and purpose of our life are, etc. For this, we just have to go from the natural and social sciences and to launch into the philosophical, metaphysical and theological.

This freedom of spirit is where we act in accord with God’s truth and goodness. It is exercised at the instance of the promptings of the Holy Spirit. Our freedom is not simply the power to act or not to act, and so to perform deliberate acts of our own. Our freedom attains its perfection when directed toward God, the sovereign Good, from whom we come and to whom we are destined to share in his very life and nature.

This is the freedom that was won for us by Christ who redeemed us from the bondage of sin. That is why St. Paul said: “For freedom Christ has set us free.” (Gal 5,1) And it is in Christ that we share in the truth that would set us free, as again articulated by St. Paul in his Second Letter to the Corinthians where he said: “Where the Spirit of the Lord is, there is freedom.” (3,17)

This is the kind of freedom that springs from an inner habit of virtue and not merely from some external command. This is when we do things under the guidance of the Holy Spirit and do it willingly, with our whole heart.

This can only mean that our true freedom is the result of our docility to the promptings of the Holy Spirit, the promptings of the grace of God, making us free and effective collaborators in God’s continuing work of human redemption that would complete our creation by him. Our freedom is not meant only to achieve an earthly and temporal goal.

In other words, this freedom of spirit enables us to grow in docility to God’s grace, and to collaborate freely with God, serving others with love and building a society on the basis of truth, justice and charity. It also protects us from the slavery of sin, from worldly pressures and false liberties that lead to license.

We can have this freedom of spirit if we live by faith in God. It is made alive especially through the sacraments—Baptism, Penance and the Holy Eucharist. It is nurtured in prayer and the continuous growth of the virtues.

The role of prayer is crucial because that is where we can discern and embrace  God’s will. St. Paul, in his Letter to the Romans, said in effect in this regard that we must pray to be able truly to know what God wants. (cfr. 8,27)

It’s clear that this freedom of spirit is a matter of being docile to the promptings of grace. It is what perfects our natural freedom, aligning it with the will and the ways of God. It’s important that we form our conscience according to the truths of our faith. For this, a lifelong formation of conscience is needed. Our freedom of conscience should be the freedom of spirit!

Keeping an intense desire to see Christ

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

LET’S be like Mary Magdalene, a repentant sinner turned loyal disciple, who went early, even while it was still dark, to visit the tomb of Christ. When she found the tomb empty, she was, of course, heartbroken and went immediately to tell the other disciples. When the others came and saw the empty tomb, they could not do much, so they left. But Mary Magdalene stayed behind. That’s when she finally met the risen Christ. (cfr. Jn 20)

There is something in Mary Magdalene that is worth taking note of. More than that, there is something in her that is worth following. And that is none other than to have an intense desire to see Christ always, no matter what the conditions of our life are.

Like what happened in this gospel episode, Christ will always come to meet us and to give us some specific instructions. In this case of Mary Magdalene meeting Christ, she was told to tell the other disciples that he was going to ascend into heaven.

There should be no day, not even a moment, where we can have no concern about looking for Christ. This may require some drastic effort, but it really is something to learn since it is what is proper and ideal for our life. There is nothing in our life where Christ is not involved. 

We have to be most wary of our tendency to think that in our life there are times and occasions when Christ can be ignored and left out. This usually happens in our daily affairs, in our routinary work, or in such human concerns like politics, business, recreation, etc. It’s precisely in these areas where we most need Christ, and where Christ, to be sure, is most interested to meet us and to guide us.

We therefore need to develop an intense desire to look for Christ. For this, we first of all should ask for God’s grace which is actually given to us in abundance. And from there, let’s go through some systematic plan of life that will nourish and strengthen our constant and intimate relationship with Christ, a relationship that should involve our entire self—body and soul, feelings, emotions and passions down to our very instincts, as well as our mind and heart.

It should be a plan that should obviously include prayer in all its forms—vocal, liturgical, ejaculatory, mental, contemplative, etc. Our life of prayer should be such that even when we are immersed in the things of the world due to our work and our temporal duties, we would still be aware of God’s presence, and it is doing God’s will that should always motivate us.

The plan definitely should include practices that will foster our spirit of sacrifice, penance and purification, given the obvious fact that no matter how much we try to be good, we would always be hounded by our weaknesses and the temptations around, and the possibility of falling into sin is high. This spirit of sacrifice would help us discipline ourselves in order to rally all our faculties for the service of God and of everybody else.

The plan should include a daily effort of ascetical struggle where, aside from fighting evil, we should aim at growing in our love for God and others, by developing the virtues as well as always strengthening them. It should help us to develop a growing concern for others, doing personal apostolate wherever we are and whatever the occasion and circumstance may be.

The empty tomb

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

IN the gospel of the Mass on Monday within the Easter Octave (cfr. Mt 28,8-15), we are given a vivid description of the immediate aftermath of the empty tomb that gave 

rise to different reactions.

When some holy women discovered the empty tomb where Christ was buried, they immediately went to inform the disciples, joyful yet also fearful. But along the way, they were met by the risen Christ himself who made them literally ecstatic, overwhelmed with joy.

But the guards of the tomb were deeply disturbed by what took place. They also went to report to the chief priests who bribed them to fabricate the story that the disciples stole the body while they slept.

All this simply shows that the things of God will always cause different if not conflicting reactions of belief and unbelief with disbelief playing in the middle. It shows how this supernatural gift of faith can be received by us.

We just have to know where and who to believe and who not to. The episode of the empty tomb is actually a test of where to base our faith. Would it just be anybody who can appear to us as reasonable, or would we look for the one with real authority?

We know that the authentic authority to teach the truths of our Christian faith belongs to the Magisterium of the Catholic Church which is the living teaching office entrusted by Christ to the apostles and their successors, the bishops in communion with the successor of Peter, the Pope.

This authority ensures the faithful transmission of the Gospel, guarding against error and providing definitive interpretations of Scripture and Tradition. No individual or community can claim this mandate for themselves. It comes from Christ through the sacrament of Holy Orders, empowering the ministers to “in persona Christi” (in the person of Christ).

The Pope, when he speaks “ex cathedra” (from the chair), that is, in fulfillment of his office as pastor and teacher of all Christians, possesses the infallibility promised to Peter when defining a doctrine of faith or morals to be held by the whole Church.

That is why, we should always make it a habit to refer ourselves to this teaching office of the Church to see if we are truly dealing with a truth of faith, and not something that is just a human invention.

Nowadays, we have to be wary of the flurry of false prophets and demagogues who make their own interpretation of the truths of Christian faith. They can appear and sound credible through a smart use of words and persuasive techniques. But if their teaching on truths of faith does not channel what the Church Magisterium teaches, then they can only be false.

A false doctrine can sound good and can come up with fair promises and assurances, but they actually lack the power to make things happen. They can contain many theoretical truths and can also be supported by a lot of data, facts and other so-called scientific findings, but they lack the most crucial element—the proper spirit.

A true doctrine is not some clever human wisdom that can yield at best some worldly results. It goes far beyond that, though it can be accessed and lived quite easily if one simply has faith. A true doctrine always requires faith!

Thus, in Psalm 119,100, we read these consoling words: “I discern more than the elders, for I obey your precepts, Lord!”

How to keep the flame of love burning

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

THERE’S a Gospel Acclamation that can give us the idea of how to keep the flame of love, notorious for being fickle given our wounded condition, ever burning. It’s from the Acts of Apostles where it says: “Open our hearts, O Lord, to listen to the words of your Son.” (16,14)

God, whose very essence is love, has made this love known to us by its incarnation in the Son made man, Jesus Christ. More than that, this love can also be ours as long as we precisely would open our hearts to listen and make as our own the words, the teaching and example of Christ.

It’s a love that goes all the way, and remains unfazed regardless of whatever condition we may have in this life. Yes, it’s a love for all seasons, always taking the initiative to reach out to others, again regardless of how the others may be toward us.

As St. Paul would put it, it’s a love that is patient, kind, does not envy, does not boast, is not proud. It does not dishonor others, it is not self-seeking, not easily angered, keeps no record of wrongs. It does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. (cfr. 1 Cor 13,4-7)

In other words, it’s a love that would lead us to always think well of others, to be willing and happy to serve others, again regardless of how they are to us. It’s a love that would enable us to love even our enemies. 

It always thinks ahead of what to do for others. It does not wait for some favorable conditions to come before it is given. Yes, it is given gratuitously, without counting the cost nor expecting any reward. It’s quick to forgive and to ask for forgiveness.

With this kind of love, we will never have a dull moment in our life. We would never run out of ideas and initiatives. We would always feel hot and energetic, if not always bodily or emotionally, then always spiritually and morally. It will always keep us going, irrespective of the varying circumstances of our life.

It’s a love that goes beyond the limitations of our natural powers, since it can only be generated and kept with the grace of God. That is, if we listen to Christ’s words, follow his example, and incarnate him in ourselves through the sacraments, etc. 

This means that we should animate our human powers with God’s grace, and not let them remain on their own, relying only on natural elements. For this, we need to wage continual struggle since we cannot deny that we also have a strong tendency to depend solely on the natural rather than on the supernatural.

To be sure, this kind of love would keep us always calm, happy and cheerful, confident and hopeful. It would always prod us to be generous in our self-giving. It is this kind of love that would already give us a foretaste of the bliss we can expect in our definitive home in heaven when we become truly one with God as we should.

We need to spread this Good News more widely and think of ways of how this kind of love can be pursued effectively by all. We have to assure everyone that our ideal condition, the perfection and fullness of our humanity would be achieved if we learn how to have this kind of love.

“Christ took away our infirmities and bore our diseases”

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

THAT’S a verse from the Gospel of St. Matthew. (8,17) It’s actually from the Book of Isaiah (53,4) expressing a prophecy that Christ fulfilled through the many miraculous healings he made while going around preaching.

It’s a truth of faith that we need to cultivate and keep deeply and strongly in our mind and heart, especially when we find ourselves hounded by all kinds of infirmities and suffering all kinds of diseases. This way we would not waste time suffering unnecessarily and would just learn to bear all the inconveniences, convinced that in the end Christ would take care of everything.

We should just have a sporting spirit, spiced with a good sense of humor as we go through the unavoidable sufferings we would encounter in this life. We need a sporting spirit because life’s true failure can come only when we choose not to have hope. That happens when our vision and understanding of things is narrow and limited, confined only to the here and now and ignorant of the transcendent reality of the spiritual and supernatural world.

Besides, life involves a till-death struggle against all sorts of enemies, starting with our own treacherous self, the ever-seductive world, and most of all, the spiritual enemies who certainly are more powerful than us.

Finally, life involves pursuing a goal that is much greater, yes, infinitely greater than ourselves. We should not be a bad sport who gives up easily without even trying, or who surrenders in the middle of an exciting and suspenseful game.

We therefore have to develop a strong spiritual sportsmanship in the tenor expressed in some words of St. Paul: “Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it.” (1 Cor 9,24)

Aside from a strong sense of self-discipline and submitting ourselves in a continuing training program, an indispensable ingredient of this healthy sporting spirit is the sense of acceptance and abandonment that we need to deliberately cultivate. This does not come automatically, as if it’s part of our genes. We have to develop them.

We have to learn to accept things the way they are or the way they can be. Yes, it’s true that we can shape things and events in our life. We can even shape persons to a certain extent.

While some heavy drama may be involved, let’s be convinced that we are given a game plan that assures us of victory. It’s the game plan of hope in the ever wise, omnipotent and merciful providence of God. What is needed here is precisely a healthy sense of acceptance and abandonment in the hands of God.

Added to that is a good sense of humor which definitely has very salutary effects and advantages. It makes us see things better. It makes us more flexible and more able to handle varying situations. 

It gives us some space and distance from events so that we would be able to assess and judge things calmly and properly. And all this aside from its immediate effect of making everybody feel good, which is already a tremendous thing.

In the face of severe trials, joy expressed in wit and humor is a precious element to have. It can only show one’s deep trust and confidence in the providence of God. There’s absolutely nothing to be afraid of. There’s the conviction that everything, including martyrdom, is an organic part of God’s saving plan for the person concerned and for everyone else.

A lesson of obedience and humility

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

THAT’S what we can gather from the Feast of the Presentation of the Lord. Imagine Christ, the very son of God, submitting himself to some ritual when it would have been unnecessary for him.

Obviously, the child Jesus could be exempted from this law, and we can suppose that both Mary and Joseph would know this. Still, they proceeded to follow the law, giving us the precious lesson that like them, we should try to behave like any ordinary person, following the just laws and customs of the time and place, and choosing to forgo certain privileges that we may have. That’s humility in action.

That’s how we should behave. We may be quite privileged in life because of the many gifts and other endowments God and others may have given us, but we should never feel entitled to anything. Instead, our attitude toward these privileges should be one of willingness to serve more, doing a lot of good while passing unnoticed, and all for the glory of God and for the good of all.

It is something worth emulating, since this is a clear expression of humility, an indispensable virtue that would enable us to stick with God and his will and ways. We have to be most wary when we happen to enjoy some privileged positions or status in life because we tend to think that we deserve more entitlements. And not only would we expect them. We may even demand them for us. Without this humility, we in the end would separate ourselves from God.

Let’s be reminded that whatever privileges, favors and blessings we may enjoy in life are meant for us to strengthen our desire to serve God and others, and not to be served. But as it is, we should try to avoid them, since they tend only to spoil and corrupt us. Rather, we should try to follow what Christ himself once said—that we enter by the narrow gate instead of preferring the wide gate and the broad road that can only lead us to our destruction. (cfr. Mt 7,13-14)

This is also the example of Christ himself who, as St. Paul noted in one of his epistles, being God emptied himself to become man and went all the way to offering his life for all our sins. (cfr. Phil 2,7) This was also shown when Christ went ahead to pay temple tax when he obviously would have been exempted from it. (cfr. Mt 17,24-27) Seemingly impossible for us to do, we should just try our best to imitate that example, relying on God’s grace and on our all-out effort.

The Feast of the Presentation of the Lord also reminds us that we have to give not only the best that we have to God first, but also everything that we have. We have to remember that our life ought to be spent as an offering. It has to be lived as a gift, because it is first of all a gift also from God to us. This is a fundamental attitude to develop toward our life, because absent that, we would have a gravely handicapped understanding of life, prone to all sorts of anomalies.

The feast of the Presentation of the Lord can also be considered as another epiphany, another manifestation of Christ as our savior. This time, the manifestation is done not to the three magi anymore, but to two characters, Simeon and Anna. 

The feast is a good reminder to all of us, Christian believers, that we have a duty to present Christ to everyone as he truly is to us—the pattern of our humanity and the savior of our humanity that has been damaged by sin.   

The sin that cannot be forgiven

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

CHRIST mentioned this kind of sin in that episode where he was accused by some scribes that he cast out devils by Beelzebub, the prince of devils. (cfr. Mk 3,22) He said: “All sins shall be forgiven unto the sons of men…but he that shall blaspheme against the Holy Spirit shall never have forgiveness, but shall be guilty of an everlasting sin.” (Mk 3,29) That’s because they accused him of having an unclean spirit.

Obviously, it is an unforgivable sin since it involves a deliberate and complete rejection of God’s mercy, making it impossible for the person to repent and receive forgiveness. This kind of sin is committed when we attribute God’s miracles to the devil, when we refuse to acknowledge Christ as the Messiah, and when we reject God’s offer of salvation.

This unforgivable sin is precisely the sin of the demons themselves who refuse to believe in God in spite of everything God would do to help them. In other words, one who commits this unforgivable sin, that is, who blasphemes against the Holy Spirit, is like the demon himself.

Let us always remember that God always likes to forgive. Remember Christ offering forgiveness to those who crucified him just moments before his death: “Forgive them, Father, for they know not what they do.” (Lk 23,24)

In this case, those who crucified him did not really know what they were doing. And, in fact, they were converted when after Christ died, they confessed that he was truly the Son of God. (cfr Mt 27,54; Mk 15,39) But in the case of those who saw the miracle on the Sabbath, they persisted in their disbelief.

We have to see to it that we avoid falling into committing this unforgivable sin. We may not understand everything in our life and that is why we commit sins, but let us not directly, formally and openly reject God in the face of the many good things and blessings that we also enjoy.

Let us make our sins an occasion to get closer to God instead, to understand better his will and ways, and even to attain sanctity. Sin, of course, does not cause sanctity. But if handled well, it can occasion the way to holiness. It can trigger a strong impulse toward developing a greater love for God and for others, which is what holiness is all about.

It’s really a matter of how we react to our sinfulness. If we are sorry for our sins and try to make up for them, then sanctity would be at our reach. God, always a loving father to us, will never deny his mercy. Neither will he deny his grace to make us as we ought to be—true image and likeness of his, and a good child of his.

In fact, if we go by the reasoning of St. Paul, God seems to have the habit of choosing the foolish things of the world, the weak, the lowly and the despised, in order to confound and shame the wise, the strong and the proud of this world. (cfr 1 Cor 1,27-28) Along this line, He can also choose a sinner to confound those who pride themselves in a worldly way as saints.

Let’s be quick to ask forgiveness the moment we realize we fall into sin. And when faced with a mystery that is hard, if not impossible, to understand or to cope despite all our efforts, let’s be humble enough to abandon ourselves in God’s hands, in God’s providence.

Deep and solid trust in God’s providence

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

THAT’S what we need in our life here on earth. Given our limited, not to mention wounded, condition, we should see to it that whatever happens in our life, we should have a deep and solid trust in God’s providence. We are always in his hands, and even in situations where we cannot find any more solutions in this world, we should never doubt that God has assured us that everything would just be all right as long as stick with him.

This was once dramatized in that gospel episode where Christ’s disciples were buffeted by big waves while they were in a boat. Christ appeared to them, walking on the sea, reassured them that it was he and not a ghost, and miraculously the tumultuous water became calm. (cfr. Mk 6,45-52)

God will always provide for our needs and limitations. He will, in fact, do everything to snatch us from the worst evil that can happen to us through the most effective and wise redemptive work of Christ.

God always provides for our needs. He is a very compassionate God who cannot tolerate to see people suffer. That gospel story has a very happy, uplifting ending.

And yet, if I may, we can ask the question—that if God is that compassionate and generous, then why is there so much suffering, poverty and misery around? It would even look like God is completely indifferent to this sad condition worldwide. It would look like many people are left to rot in their miserable condition.

The answer, of course, is that, yes, God is always compassionate. He cannot tolerate seeing people suffer. He will always provide for all our needs. He even went to the extent of becoming man in Christ who had to offer his life to attain the greatest need of mankind—our salvation. With that supreme act of compassion and generosity freely done, what other need do we have that would not be taken care of by God?

The truth is that God has provided us with everything. From our life with all its natural endowments to the air and water, to the abundant food from plants and animals and other resources, he has given them all for us to use and to live with the dignity of being children of God.

The problem is that we do not know how to manage them, how to care and help one another. There is so much indifference and self-indulgence, the germs that would develop into a worldwide pandemic of social injustice and inequality.

And when we are faced with our limitations and a state of helplessness, we should just be ready for them and know not only how to deal with them but also how to derive something good from them. In these instances of the hard predicaments, for example, when we seem to be at a loss as to what to do, we should just see what God does, after we have done all things possible to solve our problems.

We need to trust in God’s providence and mercy. We have to learn to live a spirit of abandonment in the hands of God. Yes, if we have faith in God, in his wisdom and mercy, in his unfailing love for us, we know that everything will always work out for the good. If we are with God, we can always dominate whatever suffering can come our way in the same manner that Christ absorbed all his passion and death on the cross.

Transmitters of tradition

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

THE story of Anna, already advanced in years and a widow, and who “departed not from temple, by fasting and prayers serving night and day,” (cfr. Lk 2,36-40) somehow reminds of those good old women who spend a lot of time in churches doing all sorts of devout practices and even offering to carry out tasks, often gratis, in parishes.

The younger generation may have some cheeky attitude toward them, but we cannot deny that they, like Anna, actually do a lot of good to all of us. In their own way, they keep and transmit time-honored pious traditions that would truly help alive our spiritual life.

Especially these days when we are often swept away by modern things that tend to detach us from the sources of our religious faith, their example deserves to be given due attention and imitation. Obviously, these pious traditions also evolve in some ways. But they just cannot be ignored.

Traditions are important in our life. They are like structures that help us cope with the different necessities of life. They have been built up from the common experiences of a person and of a society and are passed on from generation to generation.

That’s what tradition means. It’s a matter of handing down certain shared attitudes, practices, lifestyles from one generation to the next. It’s a continuing process that parallels and supports life itself.

Traditions can be personal, family, social, political, historical, cultural, and of course, religious that are in fact the most important. In other words, they correspond to our human needs taken either individually or collectively, spiritually or materially. In short, they cover all aspects of our life.

Traditions help keep life going, facilitating the performance of certain duties and the attainment of certain goals and ideals. They give some consistency to our life, and a reassuring sense of direction and fulfillment. 

Since our identity as a person and as a people is often qualified by the traditions we practice, we need to make sure that we have good and healthy traditions, refining and polishing them along the way, or otherwise starting new ones as circumstances warrant. 

New traditions somehow are born spontaneously. A certain spirit or ethos must be behind its making after a number of factors and relevant elements come together. There are also those that are quite deliberately engineered. But no new tradition comes about unless it has at least the tacit approval of the majority of the people.

Traditions also form some kind of basis or ground on which a person and a society grows and develops. They can be part of the raw material used for growth. Practically no one and no society can live without some tradition in place in their system. No one starts to develop from absolute zero. He has to begin somewhere.

We should try, however, to adapt traditions to changing circumstances while preserving their essence and spirit, striking a healthy balance between preserving tradition and embracing progress, innovation and positive change.

We should also be respectful of the diverse traditions we can have around, ever mindful of the cultural sensitivities of different communities and avoid appropriating or misrepresenting traditions that are not our own.

We should also engage in open and respectful dialogue with people from different backgrounds to promote mutual understanding and appreciation. Ultimately, a balanced approach that combines respect, critical evaluation, and cultural sensitivity can help us navigate the complexities of tradition and its role in shaping our lives and communities.

Christ and the social media

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

THAT beautiful prayer of praise by Zachary, father of John the Baptist, contains a message that, while directly meant for his son, is actually also meant for all of us, especially the Church leaders, who have the duty to “prepare the way of the Lord.” (cfr. Lk 1,67-79)

In this regard, while not neglecting the traditional means of evangelization, Church leaders should realize the importance and the currently and strongly felt need to avail of the social media where most people, especially the young ones, are actively engaged.

Yes, Christ should be made present in the social media in ways adapted to the temper and culture of the times. After all, Christ always tried to adapt himself to the ways of the people during his time by, for example, using literary devices like parables, metaphors, allegories, hyperboles, allusions, aphorisms, etc. We should continue the trend, this time, using our new and powerful technologies like the social media.

Definitely the social media can offer tremendous benefits for everyone. They enable Church leaders to have direct connection with the faithful, sharing ideas and building some kind of a very personalized link with the people. In a word, they foster a tighter communion among ourselves.

They definitely can amplify the gospel messages that are truly needed these days, what with all the complications and confusion around. They can easily spread gospel messages and other Church items of public interest. They also give us an effective feedback system where the faithful can easily raise whatever concerns they have with respect to their faith and the Church in general.

Of course, the recourse to the social media should be handled delicately and with due expertise. We cannot deny that messages can easily be misinterpreted and taken out of context. Things should be studied well before putting them out in the social media. In this regard, a system of reviewing the content by a competent body before it is put out should be put in place.

It’s important also that there be rectitude of intention in availing the social media. Just gaining popularity and feeding on one’s vanity should be totally put out of place. To put it bluntly, Church leaders should always remember that it should be Christ, not they, who should be known, loved and followed by the faithful.

To manage the use of the social media well, Church leaders should clearly define the goals they wish to pursue which is nothing other than to make Christ more known and loved. They also have to be clear about the specific target audience they want to reach. 

That’s because while Christ’s messages have a universal appeal, they definitely need to be expressed in ways that are attractive to the different sectors and in different conditions in life: young and old, intellectuals and workers, etc. The content, therefore, should be properly planned, considering the appropriateness of the tone, format and frequency.

And since the social media can facilitate feedback, Church leaders should also be quick to respond and to engage, showing genuine interest in the feedback of the people. This will help keep the engagement alive and hopefully lead to some welcome changes in the spiritual lives of the people.

It would also be good if there is also a way to monitor and track the performance of the use of the social media. There should be some clear standards set for this purpose.

Let’s hope that with the social media, Christ can truly be made alive, loved and followed by the faithful all over the place.

The double effect of routine

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

WHILE establishing and keeping a daily routine can have its great advantages, we should also be wary of its disadvantages that are often hidden and unperceived.

Indeed, routine can foster increased productivity, since it can help in prioritizing tasks, managing time and boosting productivity. It can also reduce stress, since it minimizes surprises and other uncertainties. It can improve our focus. If well managed, it can even enhance creativity, since it can free up mental resources that can allow us for more creative thinking.

But it also has its downside. Since routine involves repetitive tasks, it can lead us to feelings of monotony and boredom. It can also lead us to rigid ways that would adversely impact on our ability to be flexible amid changing circumstances. It can desensitize us from possibilities of innovation and creativity.

We should learn how to deal with this negative aspect of routine. We should not allow it to muffle our enthusiasm and love for God and others. The challenge is how to keep ourselves burning with love in spite of our routinary tasks. In fact, if we are clever enough like the serpent that Christ talked about, (cfr. Mt 10,16) we can even make use of these routinary tasks as a way to nourish our love for God and others.

For this, we have to see to it that we are always activating our faith, hope and charity by making frequent acts of faith, hope and charity in spite of the lack of gusto for them. Much like everything else in our life, there are things that we should just do even if do not feel like doing them simply because they are necessary to us. These frequent acts of faith, hope and charity can do a lot of wonder and can fan into a flame our waning enthusiasm and love for God and others.

These theological virtues, these God-given gifts are the ones that enable us to live our life in a way that is full of love, the love that comes from God himself. It’s a love that always renews itself, not allowing itself to get accustomed, much less, bored by what we do everyday.

As the Catechism would put it, these theological virtues “bestow on one the capacity to live in a relationship with the Trinity. They are the foundation and the energizing force of the Christian’s moral activity and they give life to the human virtues.” (CCC 384)

With this love that the theological virtues impart on us, everything will always strike us as something new. With it, the prose of everyday life is somehow converted into beautiful verses that are engaging to both the body and the soul, the heart and the mind.

With this love, we can manage to see beauty and find meaning in everything, even in things, events and situations that humanly speaking are not pleasant. With it we can manage to escape from the shallow and narrow appreciation that our senses and our human understanding can achieve of things in general. It lets us go to the deeper and higher levels of reality.

This love enables us to relate the material to the spiritual, the mundane to the sacred, the temporal to the eternal, the natural to supernatural. It connects us and everything else to God, the source of all good things.

Obviously, while these theological virtues are divine gratuitous gifts to us, we also have to do our part to take care of them well, otherwise they would have no effect on us. Thus, we need to develop the corresponding human virtues which the theological virtues are meant to animate. We can never overemphasize this point.

The world of spirits

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

ON the Feast of the Archangels Michael, Gabriel and Raphael, celebrated on September 29, we are reminded of this mostly overlooked world of spirits, mainly composed of angels and demons. What is even more disturbing is the personal impression that more people seem to be more aware and concerned about demons than about angels.

We need to strengthen our belief and awareness of the great help angels can offer us. They actually are powerful and very benevolent beings who play a very significant role in our life, providing us with protection, guidance and even communication with the divine. They make themselves effective intermediaries or messengers who carry out the divine will for our own good, offering us support in our earthly sojourn.

Angels are always attentive to our needs, even when we are unaware of them. They help us to face challenges, trials and difficulties in our life. They can inspire acts of love, compassion and forgiveness, especially in those moments when we find it hard to do them.

Regarding the archangels, our Christian faith considers them as powerful intermediaries between God and man. They are made as messengers of God for a specific purpose, playing a crucial role in guiding, inspiring and safeguarding individuals and the world in general.

The Archangel Gabriel, for example, was made to deliver a very important message of God to the Blessed Virgin that occasioned the very conception of the Son of God, our Redeemer, in the virginal womb of Our Lady.

The Archangel Michael is made as our powerful protector against evil spirits. He is actually seen as the warrior who leads the heavenly hosts against the forces of evil. He is considered a protector of the Church. He is also regarded as the angel of death who guides souls to the afterlife.

The Archangel Raphael, whose name means “God’s remedy,” was the one who helped the youth Tobias to carry out the errand of his father and to meet his wife and rid her of demonic possession, as well as healed the blindness of Tobit, Tobias’ father. (cfr. Tobit 12) We can just imagine what he can do for us! Thus, he is often associated with healing and often invoked for physical and emotional well-being.

It’s important that we be aware of the existence of these very powerful archangels who, for sure, would be most willing and most happy to help us in their own way. We just have to enliven our faith in them and develop the appropriate devotion.

Many great saints have benefited from the help of these archangels. For one, St. Josemaria Escriva, the founder of Opus Dei, entrusted to them the tremendous apostolic work he and the faithful of Opus Dei have to carry out till the end of time.

It would be good if we train ourselves to develop an intimate relationship with them. To be sure, only good things can come out of such a relationship! They definitely would be a great help in our most important duty of seeking holiness and of cooperating with Christ in the on-going work of human redemption.

We cannot overemphasize the tremendous challenges we face in these areas and we should just seek the help of these very powerful allies who are all too willing to help us. We should just grow in our faith in them, supporting it with the appropriate acts of piety and devotion.

We are meant to give and share

 

By Fr. Roy Cimagala

Chaplain

Center for Industrial Technology and Enterprise (CITE)

Talamban, Cebu City

Email: roycimagala@gmail.com

THAT’S the lesson we can get when Christ said that “no one who lights a lamp conceals it with a vessel or sets it under a bed; rather, he places it on a lampstand so that those who enter may see the light.” (Lk 8,16)

And he continued by saying that “there is nothing hidden that will not become visible, and nothing secret that will not be known and come to light,” practically warning us that there is really no point keeping secrets because in the end everything will be known. 

We should be as transparent as possible. The only exception is when, given our limited and wounded human condition, we need to practice some discretion since certain matters are subject to confidentiality for one legitimate reason or another.

And then Christ rounded up the whole thing by saying that “to anyone who has, more will be given, and from the one who has not, even what he seems to have will be taken away.” This obviously is a very clear indication that we really need to give and share what God has given and shared with us.

We need to understand that our life, whether considered in its purely natural aspect or in its supernaturally oriented spiritual dimension, that is, particularly our Christian life, is by definition a shared life. It’s a shared life with God and with everybody and everything else.

I think we need to be reminded of this fundamental truth about ourselves, since there are now many tricky factors around us that tend to undermine this important character of our life. They make us think our life is just our own.

In fact, I would say that we need to develop the skills not only to protect and keep this property of our life, but also to continually reinforce and enhance it. That’s because our life is always a dynamic affair, with new challenges and changing circumstances.

We cannot remain naïve and think that our life more or less would just automatically be a shared life. Some people say so, because they claim we cannot avoid sharing our life with others.

To a certain extent, that assertion is true. But neither can we be blind to the fact that we and the world in general have ways, often subtle and deceptive, that effectively negate this shared characteristic of our life. 

But why is our life a shared life? Firstly, because that’s how we are made, how we have been hard-wired. That we have intelligence and will, that we have feelings, memory, imagination, etc., can only show we are meant to be with others, we are meant to go out of our own world. They are not there just for our own private enjoyment.

But more importantly, especially for those with Christian faith, it’s because God created us that way. We are the image and likeness of God, elevated through grace to be nothing less than children of his. 

And since God is love, and is self-giving, we therefore cannot be other than that—that is, we are meant to love also and to give ourselves to others. Thus, God’s commandments to us always exhort us to love, first Him, and then everybody else.

We actually are sharers of God’s divine life. Of course, with the misuse of our freedom, we can lose that most sublime privilege. But there is no doubt, through faith, that we are meant to share in God’s life.

And we should give our all in sharing what we have with God first, and then with everybody else as a consequence!