Dishonest servant (Luke 16:1-13)

Luke 16:1-13 the parable of the unjust/dishonest steward, It has been considered the most controversial and confusing teaching in the NT. It is a challenging parable to understand the right explanation of the author. The parable is about a rich man who calls his dishonest steward to remove him from his job for his dishonesty, but he reduces the debts of the master’s servants and he is praised by the master for his prudence and wisdom. What is the teaching of Jesus here? How can we understand the intention of the author through this parable? 

a. To be wise and prudent to do good, not only honest and truthful: in the parable, the master hears about the stewards’ dishonesty, he did not catch him while he stole the money, he did not investigate also, he hears about dishonesty from someone. but most of the time, the gossip travels faster, rather, the steward acknowledges and continues to forgive the debts of the debtors using the wealth of the master.

b. Using the means to achieve the end, Prioritizing eternal values: We need to differentiate means from ends and this requires discernment. We have so many means in our life; Resources, property, responsibilities, knowledge-studies, and relationships are not end in themselves but are means to reach a greater purpose—such as the Kingdom of God, heaven, or God Himself. Here, forgiveness is the goal, using the money of the master, he achieves a good name, and he wants to be generous by applying the wealth of the master. 

c. In all the parables of Luke, the rich people are condemned, they cannot enter the kingdom of God, because the Poor in Luke are not only in spirit but also poor in economic condition. We listen to some politicians, abusing state resources. The parable is not about abusing the resources, or some people ‘manipulating’ the resources for our self-interest and growth.

Washing the Feet of the Disciples (John 13)

WASHING OF THE FEET OF THE DISCIPLES

1. Act of intimacy/closeness/passionate relationship:  

Foot washing always was considered as an act of humility, because in the Jewish culture, it was the work of the slaves/household to wash the feet of the guests before the meals. But more than this traditional interpretation there is a recent interpretation by modern scholars, the washing of the feet is one of the important gestures through which Jesus shows intimate passion with the disciples. (Who else in the scripture, washed the feet of Jesus?) In Lk 7, it was a public meal where scribes and Pharisees were at the table. Jesus’ feet is washed by a prostitute, (while Jn 13, she was Mary, sister of Lazarus) sitting behind Jesus with her hair unbound, brought a flask of an expensive perfume, weeping she began to wet his feet with her tears, washes his feet and wiped them with the hair, and kissed his feet. (Lk 7:37-38)

 The scene of the evangelist Luke is like an adult’s only movie. The woman with hair unbound is unthinkable in the common places. Because the Head covering was the biblical rule, not only in the synagogue but also in the common gatherings. Even in Talmud, the rabbis define hair as sexually erotic (ervah) and prohibit men from praying in sight of a woman’s hair. That is why you can never see a Jewish woman publicly dissolve her hair in public. According to the Semitic law, a woman can lose her hair unbound only in two cases, if she is a prostitute or she can only do it when she is having intimate relationship between a man and a woman. It shows the strong intimacy between Jesus and that woman. 

The event of woman washing the feet of Jesus was big scandal for the scribes, not because Jesus was found with the woman. Because, It is a deeply passionate sign between two people in intimacy. She is touching the feet of a master, all the more she is kissing one of the sensible part of the body, feet. 

  Here in Jn 13, Jesus performs the washing of the feet to reveal an intimacy with the disciples before the passion and death. Here the relationship is singular, reciprocal and profound. 

2. It is a gesture of service: 

  According to the synoptic, Jesus is in Jerusalem (upper room) for the Passover meal. Usually when you attend the Passover meal, you should dress well, the disciples are dressed well in their best. But Jesus removed his outer robe/garment, and wore a towel at his waist. A dress of humiliation on the day of Pass over meal. 

  Jesus rose from supper, removed his outer garments, and took a towel. Then he poured water into a basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded. (Jn 13:4-5) the same transitional verbs are repeated by Lk 10, in the Good Samaritan, He went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. (Lk 10:34). (water & basin – wine /oil, wipes with a towel – wraps the bounds) Jesus in a sense not only washing the feet, but healing the hearts of the disciples against egoism and individualism. There are many similarities in the exegetical analysis of both the passages. 

  Why towel? To wipe out the legs wet. Jesus could carry very well on the shoulder? Why to wrap it around the waist? Wrapping it around his waist: it is very typical and symbolic visible sign of the attitude of the service. (the first time, “after the sin of first parents, their eyes were opened, they knew that they were naked; and they sewed fig leaves around the waist and made themselves aprons. (Gen 3:7). After the sin the parents felt they lost the divinity, they enter into the world of work and suffer. … You tie anything on your hips that is an attitude of the service is also. You are ready to do something. Peter does not understand what his teacher does. 

Once again, typical narration of John, Jesus is speaking metaphorically, whilst Peter is taking him literally, just as Nicodemus and Samaritan (Jn 3.4). till now the words of Jesus were misunderstood, but for the first time action of Jesus is misunderstood by Peter. 

• That which I am doing, You do not know (oida) now
• but you will know (gnose) after these things.  (Jn 13:7 NJB)
• you do not know now, you will realize after the passion, death and resurrection. 

During the miraculous fishing scene? The disciple whom Jesus loved said to Peter, 'It is the Lord.' At once, Simon Peter tied his outer garment around him (for he had nothing on) and jumped into the water. (Jn 21:7) Peter hardly knows that it was the Lord, he wraps his garment around his hip, and threw himself into the sea. (Jn 21: 7). Peter does not understand him before the passion, during the passion; He understands it only after the resurrection. You cannot understand the importance of the washing of the feet of your neighbor unless you encounter the passion, death of our Lord Jesus. Peter denied Jesus, wept bitterly and then participated in the passion. He looked at the death (empty tomb), felt the resurrection. Now it is time to serve. 

  Jesus is recalling the language of ‘having a bath’ refers three kinds of bath. One is the common practice of bathing before a meal. Second one is Jewish ritual washing, in a mikveh, which was then adapted to the Christian practice of baptism. Bath by head is the must one for all the Christians. The disciples were baptized. The third one is a necessary baptism, bath by feet (Saint Augustine and Cyprian associate). During the bath by head, you are regenerated in the Church. During the bath by feet, you participate in a communion, purifying. In fact, unless we allow Jesus to wash our feet, we cannot wash the feet of others. Jesus is the source of eternal water, washes your head, and feet.

3. It is a gesture of communion: “If I do not wash you, you have no part in me”. In the Gospel of John, the washing of the feet is a symbol of perfect communion and full sharing. So it is not enough to simply follow, but we enter into a relationship of sharing (you also ought to wash one another's feet). It is a service aimed at communion cannot be closed in itself. We become a family who wash their feet one and all. 

  Why Peter? Peter was embarrassed, one thing he did not leave Jesus to wash his feet, out of respect. Just before this scene in the Gospels, the disciples had been arguing about who was the greatest disciple. In an atmosphere of competing for power, position and importance it was hardly likely that any of them would do such a lowly task as wash each others’ feet. No doubt they would have wanted to wash Jesus' feet but not each others, unless, of course, for a special friend. But Jesus moved to wash each one of their feet. (It is easy to wash the leper’s feet, but difficult to wash your superior’s feet)

There is a communion without any preference. Jesus had a preference for 2 disciples (Peter and John). But this preference is not closed or exclusive in the washing of the feet. He does not wash the feet only of the disciples, but also at the feet of Judas, a friend who betrays and at the feet of Peter who will betray him shortly. The most visible sign of the washing of the feet is the perfect communion. Look at the logo; Jesus is looking at the feet without looking at the face, while Peter looks nothing but the face of Jesus. Our religious style of service is without looking at the volt of preference. He washed them preferring, preferred them without excluding.

There is a difference between the Christian community and the social services and volunteers doing charity. Here is the difference, doing charity in communion. It is not necessary to be disciples of Jesus to serve others. The term communion comes from the term 'koinos' which means impure. Communion comes from the impure. The communion is nothing but the contamination (removing socks, touching the feet and washing). It is not a holy act, or pure act. How can we purify ourselves? By contaminating, purify yourselves. but purifies by contaminating oneself. A purification communion is not the process from purification to the communion process from communion to purification. To have communion not with gloves, but to enter the relationship without reserve, compromise. A communion is capable of not contaminating sin.

Washing of the feet is a Eucharistic gesture: The establishment of the Eucharist does not exist in the Gospel of John. (Because the last supper event gives meaning to the early Church, the Sacrament of Eucharist becomes fundamental for the Church and its life). God does not break himself in the bread, but he breaks himself at the table. While John does not tell the words of Jesus during the dinner, but he tells the Eucharist in action. It expresses what it says Eucharist. Jesus took bread, and blessed, gave thanks, and broke it, and gave to them, and said, Take and eat it: this is my body. 

Eucharistic table is the table of the word, but the washing of the feet is the table of charity. Eucharist is the mystery of transubstantiation (words of the celebrant). Both are no different. They are deeply related, one is reflected in the other. One can be seen in the other. One cannot be seen without the other. The non-separation between the Eucharist and charity. The Words of Jesus in the Mass; "This is my body given for you, this is my bloodshed for you." Kneeling is necessary for the veneration. But kneeling is indispensable for the washing of the feet. The body of Christ is an ecclesial body. Real communion. Worship and service are not separated rather they are one and the other linked closely. The Church has struck in between because of few scandals, but it is a call to move from worship to service, to move from service to worship. To take the Eucharist seriously is to begin to wash the feet of others, especially the feet of the poor. The Eucharist invites us to step down from pride, away from self-interest, to turn the mantel of privilege into the apron of service.

  John would respond with two means, love of God and love of neighbor. If anyone says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen. (1Jn 4:20). Love for God passes through love of neighbor. Which is more important? According to John, both are important. Love for God is the engine for the other. Eucharist and basin /towel are the same. 

In the ecclesial horizon/context, the most identifying characteristic of the Church, is the Service. The in this gesture should recognize herself. Not only the Church, but any charism chosen by the Church must follow the ecclesial model. Peter will do the same gesture after the resurrection right in the ecclesial horizon and he who wraps the towel and throws himself into the water towards the risen Jesus and collects a huge network of fish. This means the content of the ecclesial collection. 

Luke 15:1-10

XXXI Week in Ordinary Time, Thursday

Philippians 3:3-8. Psalm 105:2-3, 4-5, 6-7. Luke 15:1-10

Have you ever experienced the Moment of feeling lost? you lost your passport or mobile phone; you lost yourself in the new place, and you are alone wandering. You experience hopelessness, insecurity and grief. But the Lord says this is the moment of growth. Sometimes, Being lost is the best way to find yourself! 

1. God’s unfailing love for the lost: In the Dictionary of the Bible, Losing means gaining. Paul says in his past, he lost everything, but now he found one thing, he gained the love of Christ. You have found the Lord who is too willing to lose 99 and take you the one who is lost. Jesus is identifying himself with the lost sheep, That “one” might be Christ or even our truest selves. In seeking, we lose ourselves—and in losing, we find ourselves.

2. The Joy of repentance and return: Luke’s Gospel is also called the gospel of Joy. The theme of joy runs throughout the GOpsel. Like the shepherd and the woman rejoicing over finding what was lost, heaven celebrates each person who returns to God, reminding us of the immense value of repentance. God rejoices when we find the purpose of our lives. we need to cultivate this joy of welcoming every sinner to paradise. 

3. Joy through spiritual suffering in order to know Christ’s suffering: This joy does not lie in making merry but through spiritual suffering. The Letter to the Philippians is known as "the letter of joy" because it is a message of rejoicing in Christ and spiritual joy: when this letter was written, Paul was imprisoned in Rome around 62. He is imprisoned but his letter is full of encouragement and hope for the future to those who are concerned in suffering. because his soul is completely free. 

Letting go of worldly gains and titles: Paul considers his past accomplishments ‘loss’ compared to knowing Christ, challenging us to re-evaluate what we hold valuable and pursue what draws us closer to GodThe supreme worth of knowing Christ: Knowing Christ surpasses all else; Paul’s example invites us to find our ultimate joy and purpose in a deep, personal relationship with Jesus.

Woe Sayings

A prophet’s frustrations

Jesus’ meal-scolding ends in today’s gospel reading. The host (a Pharisee) might have regretted having called Jesus for the dinner. Jesus used strong confrontations called ‘woe sayings’ in his preaching. Jesus has really ‘spoilt’ their dinner mood. 

How do we understand Jesus’ woes? How can we interpret these types of hard sayings from the Son of God? 

1. We should understand the context of the situation in which the evangelist wrote this gospel. In Early Christianity the Christians needed a fight to establish its identity amidst the institutionalised Jewish religion. The early Christians must have rubbed shoulders with the Pharisees, the Scribes, and the Teachers of the Law. This tension reflects in the woe-formulae.

The two woe texts in today’s gospel reading are addressed to two different groups: one, in general, and two, in particular, to the Teachers of the Law. The evangelist also writes in the end the reaction of the groups.

2. We can understand these woes as the prophet’s frustrations. A prophet, when his message is not received, vents out his feelings in the form of curses or woes. Jesus knew very well what awaited other prophets as well. He is heading towards the wall to hit it when he utters these curses. In other words, Jesus in a way kindles the anger of his enemies.

3. Expression of Jesus’ prophetic role. A prophet’s role is not only to announce but also to denounce. Jesus denounces the existing structures of his time. However, he knew that his message was not welcomed.

4. It is A call for repentance. By using harsh words, Jesus invites his audience to repent, to convert, or to change their ways of life.

5. A lesson for his disciples. Jesus indirectly exhorts his disciples not to imitate the Pharisees, the Scribes, and the Teachers of the Law.

What’s the lesson for us?

When we assume a prophetic role, we too may face frustrations. And we also learn that a prophet’s frustration invites us to change our course of life.

Our Lady of Rosary

Have you seen any rosary beads without the cross? It would be strange to wear the rosary without the cross. We start the Holy Rosary with the cross and conclude with the cross. 

They tell the whole history of salvation is located between the images of two trees; the tree of knowledge that is found in the book of Genesis. The cross is made up of a wooden tree. 

The reason why Jesus died on a cross or a tree is that, in the very beginning, man stole from the tree, God put back on the tree for you and me to undo everything that was done in the beginning.

His hands are pierced because our hands stole from the tree.

Right his side is pierced because Eve came from the side, so he is making atonement for Eve one who led into temptation.     

Beautiful the role of the Mother beneath the cross, By her Yes and surrender, Jesus can accomplish salvation.  This moment of surrender is one of the mysteries we meditate on in the Rosary. 

Every time we recite the Rosary, we pray for the whole of humanity including the Church. The Rosary too brings us into this communal spirit of prayer, linking us with the Church around the world and throughout history. It reminds us that we are never alone in our prayers. Mary’s example teaches us that prayer is not just about speaking to God but about listening, discerning, and surrendering to His will.

Our Lady of Rosary (2024):

1. The rosary is a powerful prayer: 

it has been called the preparation for contemplation and the prayer of saints. While the hands and lips are occupied with the prayers (it can and should be prayed silently when necessary so as not to disturb others), the mind meditates on the mysteries of the Incarnation and Redemption represented by the decades. Not only movement of lips, manalangin mo kami makasalanan, mga intention of the holy rosary, Pope requests you to pray, intentions of Santo padre, “Say the Rosary every day to obtain peace for the world” (Our Lady of Fátima). “Among all the devotions approved by the Church none has been so favored by so many miracles as the devotion of the Most Holy Rosary” (Pope Pius IX). Miraculous rosary, Lourdes, Family rosary is an important, “How beautiful is the family that recites the Rosary every evening” (Pope John Paul II).

2. Rosary is a powerful weapon to fight against evil: 

Fight against satan, many call exorcists, exorcists prefer to carry rosary and crucifix, Saint Pio of Pietrelcina (Padre Pio) and many other saints and popes have called it “a glorious weapon against Satan.” So, when we pray the rosary we join our will with her will and with the will of millions of others who also pray the rosary. A  kind of spiritual chain is established, involving millions of Catholics all joined together in prayer, linking our wills with the will of the Blessed Virgin Mary, and all of us saying to God, “Thy Will be Done.”

This corporate act of the will establishes a powerful presence in the world and acts as a spiritual buffer and antidote to the poison of evil.

3. The Rosary is an instrument to reach heaven:

It can save you from going to Hell. After death, we can either go to Heaven, Hell, or Purgatory. But Hell, sadly, is the most tragic truth of suffering souls. Mary promises that if you pray the Rosary, she will help you become pure and holy so that you go to heaven.

A priest whom I know met with an accident, before going to ICU, wanted to carry the rosary, some keep it near the pillow, some dead bodies have the rosary in their hand, 

Historical Event: 

For the people of that time, there was absolutely no doubt that the victory at Lepanto had been the direct result of the intercession of the Blessed Virgin and her rosary. Saint Pope Pius V was so convinced that Our Lady's intercession had brought victory. He wished that the victory should be liturgically celebrated wonderfully throughout the catholic word every year. 

In March of 1572, Pope Pius V instituted the annual feast of our Lady of Victory, directing that it be celebrated every year on October 7, remembering the Battle of Lepanto. He didn't' stop there, though. In a document titled Salvatoris Domini, he granted a plenary indulgence to all those who, in addition to the feast of Mary. This annual commemoration became known as "Rosary Sunday". Religious communities tended to refer to it as the Toties Quoties, which literally means "as often as", deriving from the number of plenary indulgences that could be gained on that day "as often as" a person fulfilled the conditions. However, the most common title used for the indulgence was to call it the "Great Pardon of the Rosary". For centuries, this indulgence was one of the most ample indulgences ever offered by the Church. 

Initially, the Plenary indulgence for Rosary Sunday was only granted to members of the Confraternity of the Rosary, but it was later extended to all the faithful. The indulgence was praised and confirmed by many subsequent popes in official documents, including Pope Innocent XI in Nuper pro parte. 

The condition for gaining the indulgence consisted of the following: A catholic had to visit a Dominican church with a rosary altar anytime from 2 p.m. on the Saturday preceding the feast until sundown on Rosary Sunday; pray for the intentions of the Holy Father during each visit; and go to confession and receive Holy Communion. 

Thanks to Donald H. Calloway

Wedding at Cana (Jn 2:1-12)

  Mary was invoked by our loving founder as Mother of Divine Providence, because he recognized in this image the tenderness of the provident Father and measureless love of a mother. This Guanellian Spirituality is well established in today’s Gospel of John. There is only place in the Gospel, an effective interaction between Jesus and his mother. Usually the Old Testament scripture was known for the father-son relationship. Here the relationship between the Mother and Son is explained vividly in few lines. I would like to show 3 aspects of Guanellian spirituality. 

1. Mother presenting a son: The first words of Mary according to John, v.3 When the wine was gone, the mother of Jesus said to him, “They have no more wine” (Οἶνον οὐκ ἔχουσιν). There is a Johannine touch in the text. She did not say, “There is no wine”. The presence of negative adverb, ouk – no more, the Jews had no more wine, as if they knew nothing about wine, manifest them the real wine. Here no article, after the miracle, there is an article (steward of the feast tasted the wine), the wine. 

  The narration is very implicit, six stone jars for the Jewish rites of purification, the strange mention of number six for John. There should be seven jars, of course, incomplete. (7 signs, 7 women, 7 Jewish feasts, 7 disciples speak). Seventh jar was Jesus himself produced the wine.  

  A widowed mother presents her son as a Messiah, a new wine to the world. Mother of Divine Providence expresses the providence of the Father, presents the newness of the Son. Jesus is the best expression of Providence. The centre of the Guanellian message is God’s Providence, offered and presented by a Mother. 

  Whoever venerates this mother divine providence should have the same spirit of prayer, “Providence was always with me. I was never afraid of debts or fearful for my life; Providence is our defense; thus, nothing should scare us. Even at present, in the midst of painful events, I am not afraid: Providence watches over us. Providence will be our friend if we put our love and trust in Her. (L. Guanella, La Divina Provvidenza, 1915, p. 85). 

  This “continuous” benevolence of the Father is Providence, the gift of a mother, saying, “God sees me. God provides for His children.” This abandonment in God the Father was for Fr. Guanella his experience of Providence.

2. Jesus presenting Mary: any Jewish woman has to undergo 3 different stages which Mary also underwent here. Mary as a woman, a virgin and finally mother. 

  Scipione from Gaeta who pictured this image in 16th century told about his painting, “one could feel in the picture, a moment of maternal ecstasy: one of those ecstasies that every woman experience when they bear a child. He has drawn not only a woman, but more than a woman, the virgin Mother God.” Look at the eye sight of Mary, dress (copioso manto), veil, gesture of her hand; the way carries a child like a Mediterranean woman of that time. 

  Jesus addressed Mary, woman, in greek, gune, in the vocative case, gunai. Twice he called Mary like that in John. At the cross, woman, behold your son. It is hardly being disrespectful or rude. We should not embarrass the way Jesus calls Mary woman, no mothers were called by the proper or common name. (Jesus called no other woman, woman). By calling woman, Jesus honors Mary. 

  Jesus presents the Jewish woman, invites for the new relationship in the culture, society. Mary becomes a new Eve of the humanity; The first Eve was also called "woman" (Gen. 2:22), became mother of the Church and God becomes an example of interculturality carrying together inculturation of faith and evangelization of culture. 

3. Mary presenting disciples: these were the last words of Mary do whatever he tells you.. The slogan of the 17th general chapter of St. Mary of Divine Providence. Fate quello che vi dira. Actually speaking mother Mary does not have the copy right for these words. There is an internal contact in the scripture. Gen 41:55. If u see the Septuagint translation, John has copied from Genesis. There were 7 years of terrible famine in Egypt, people had no bread, rice they were dying. The soldiers came to Pharaoh, the king of Egypt. He indicated Joseph and told the same words of Mary, do whatever he says to you. 

  Words of King Pharaoh and Mary were the act of trust that undergoes any vocational discernment, revealing perfect, implicit and cheerful obedience. That wedding at Cana was the sign of a larger banquet: that of God with humanity, where the Mother of Jesus has its important role to play with her sensibility to the culture and society where we live. We should be able to invite everyone as family of God, and especially to make family with our poor. In April 1886, a small group of sisters left for Como with few poor, to open the House of Divine Providence in Via Tommaso Grossi. Dear Sisters, you should have the same heart with strong faith and trust of Guanella when carrying on our simple works of charity.  

  Concluding this, I believe that wedding at Cana may be suitable for our Guanellian family, in its application and in its symbolism, through which we express our spirituality and mission. In the name of Fr. Superior, all the Confreres, brothers, I wish you a happy feast we shall be accompanied by Mary, mother of divine providence.

Today’s context is more different than Cana and Como. Mary, the first believer, help us all to discern the path that Jesus points to inculturate and live today the Guanellian charism with that faith and charity that characterized the founder's life. (4th Provincial Chapter). Let us not do what Indians say, Italians say, phil.. Do whatever he says. She who tells us Jesus and her Word as a sure guide helps us to welcome new innovations of spirit with which to interpret and live our charism today with total availability of faith, charity, enthusiasm and fidelity.

Not only in the moments of Joys, but also in the moments of sorrow, we invoke the mother of Providence, “I believe that this illness of mine was sent by God’s Providence for extraordinary graces upon the House; extraordinary suffering, extraordinary graces… Because I intercede to the Lord on behalf of the Institute and you, I do not desist to send fiery words to God! ... God will take care of you. Nothing is necessary here on earth. Providence will help you! Death! Paradise! In your hands, O Lord! … Let you all follow me by carrying out this program of life: Prayer and Suffering!”

(L. Guanella, La Divina Provvidenza, October 1915, p. 150)

Homily 2: on 12 Nov 2019

Everyone has a dream wedding. Marriage is an important milestone in the life of the common people. They wait for the day; whether it’s a simple civil wedding or an extravagant church wedding, you need one thing; Preparation. We are going to see a typical ancient traditional Filipino wedding, esp in the province during pre-colonial times. (used to take long days)  

1. Bridegroom: He is patrono of the wedding function. Traditionally the bridegroom’s family is responsible for the expenses, arrangement of the wedding. The grandparents act as the primary witnesses/ sponsors. The wedding dress is important for the marriage, they reveal the identity. (Remember a parable of the wedding feast, when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. (Mt 22:11) he had a reason because bridegroom’s family is responsible for the wedding dress of the participants). The parents of the bride are responsible for the traditional white gown of bride. Filipino barong (made of delicate pineapple fibers) is the suitable dress for marriage. 

During the wedding at Cana, the attention goes to the bridegroom, When the wine was gone, the mother of Jesus went to the bridegroom, “They have no more wine’. It should not be read, there is no wine. The presence of negative adverb, ouk – no more, the Jews had no more wine, as if they knew nothing about wine, manifest them the real wine. Here no article, after the miracle, there is an article (steward of the feast tasted the wine), the wine. 

Jesus is the real bridegroom of our Community, newness for this community, do not fast, enjoy with him and taste him. I remember another episode before the public ministry of Jesus, The disciples of the John the Baptist ask, why others fast, your disciples do not fast, How can the wedding guests fast, when there is bridegroom. Jesus said to them, "The wedding guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them, they cannot fast. (Mk 2:19)

In the present time, there is a greater joy, urgent to contemplate, and taste the divine beauty. Will of God to make this marriage with this humanity, here that is why we cannot fast, we should not fast because it is the time of the wedding. Time to taste him and his gift of wine for the good of the marriage. Jesus is the best expression of Providence. 

2. Bride: The bride is an interesting figure in the wedding. She is not less to the bridegroom, she is the who follows the bridegroom, going to merge with him in his life. During the wedding, suspense is the arrival of the bride. The groom should always arrive before the bride; bride should come mamaya, otherwise it will be bad luck. She should be accompanied by the mother/father of the bridegroom. 

In the wedding at Cana, Mary presenting disciples and accompanies the disciples to the bridegroom: She says, Do whatever he tells you. There were six stood six stone water jars (Jewish tradition used for ceremonial washing), Jesus said to the servants, "Fill the jars with water"; so they filled them to the brim. The bride is following the bridegroom with trust and obedience. This act of mutual trust and obedience is not only necessary for the successful married life but also any vocational discernment, revealing perfect, implicit and cheerful obedience. 

A group of young consecrated women had founded a home in the village for the elderly and for abandoned children, with the support of the parish priest Fr. Carlo Coppini, who died earlier that year. The Providence showed them Fr. Guanella, priest of prejudice, “hot-head man!” But they trusted simply like the disciples believing the words of Mary. (included Clare and Marcellina Bosatta), Because of the trust, they shifted from Pianello to Como,  Dear Sisters, do not be afraid to trust with strong faith when carrying on our Guanella’s works of charity.  

3. Babaylan: The wedding was officiated by a babaylan, a tribal priest. The house of the babaylan was the ceremonial center for the nuptial. On the first day, the couple was brought to the priest's home, where the babaylan blessed them, while their hands are joined over a container of uncooked rice. On the third day, the priest would prick their chests to draw a small amount of blood, which will be placed in a container to be mixed with water. After announcing their love for each other three times, they were fed by the priest with cooked rice coming from a single container. Afterward, they were to drink the water that was mixed with their blood. The priest proclaimed that they were officially wed after their necks and hands were bound by a cord or, sometimes, once their long hairs had been entwined together. In lieu of the babaylan, the chief of the town may also officiate Filipino wedding. Priest is the bridge between bride and bridegroom. 

In Wedding at Cana, there is a presence of Babaylan, Mary, the figure of Mary is necessary for any disciple who wants to identify his Master, find and surrender to him. Mary decides the hour of mercy for Jesus and the disciples, she decides the whole miracle to be a sign within two words, V.3 and V. 5 are the, She tells Jesus, “There is no more wine”, turns to the disciples, say “Do whatever he tells you”. The bride and bridegroom need to keep a simple act of trust with the mother, who can perform the rite of unity.  

Mary was invoked by our loving founder as Mother of Divine Providence, because he recognized in this image the tenderness of the provident Father and measureless love of a mother. This Guanellian Spirituality is well established in today’s Gospel of John. There is only place in the Gospel, an effective interaction between Jesus and his mother. 

If you want to enjoy a faithful, lifelong relationship with Jesus, we need a mother, consoling, interceding and protecting. Whoever venerates this mother divine providence should have the same spirit of prayer, “Providence was always with me. I was never afraid of debts or fearful for my life; Providence is our defense; thus, nothing should scare us. Even at present, in the midst of painful events, I am not afraid: Providence watches over us. Providence will be our friend if we put our love and trust in Her. (L. Guanella, La Divina Provvidenza, 1915, p. 85). 

  This “continuous” benevolence of the Father is Providence, the gift of a mother, saying, “God sees me. God provides for His children.” This abandonment in God the Father was for Fr. Guanella his experience of Providence.

Concluding this, I believe that wedding at Cana may be suitable for our Guanellian family, in its application and in its symbolism, through which we express our spirituality and mission. In the name of Fr. Superior, all the Confreres, brothers, I wish you a happy feast we shall be accompanied by Mary, mother of divine providence.

Today’s context is more different than Cana and Como. Mary, the first believer, help us all to discern the path that Jesus points to inculturate and live today the Guanellian charism with that faith and charity that characterized the founder's life. Let us welcome new innovations of spirit with which to interpret and live our charism today with total availability of faith, charity, enthusiasm and fidelity.

Faith and humility go together! (Luke 7: 36-50)

 Faith is the ultimate virtue, 

The sinful woman in the Gospel and St. Paul in the first reading invites us to acquire a strong and unshakable faith through acts of humility. Faith and humility go together. Faith can never be expressed through pride. 

How a Sinful woman can possess this alabaster jar with fragrant ointment. A jar was often presented to a young woman by her parents as a gift to give her betrothed as a sign of commitment. It was also often used to anoint bodies for burial. It was designed to be broken open only once, with great intention. Probably lonely, she decided to use it as a precious gift, the pride of her family, which she applied with love and passion. 

How can we grand things? Greatness in faith comes through small acts of love and surrender, not through extraordinary achievements. Instead of performing grand things, we should focus on small acts of love, sacrifice and service. 

Paul was great in Corinth, but he says he is unfit to be called an Apostle, he feels guilt for what he did to the Church.   

Faith would bear fruit, only when we embrace humility. The Pride is like a thermite, it will make the essentials empty.