Jesus casts out the evil from the person, not the person himself. We need Christian ways of dealing with members of our community, to expel the evil but welcome the person. Saving the person who is in sin while denouncing the evil is possible only with great love.
In the third column of his series titled ‘Praxis of Peace: Peacemaking in our World’, Fr Fausto Gomez OP concludes the recipe for peace with two remaining requirements: sharing something with the poor and praying for peace.
Gnosticism wanted a Christianity that conformed to the world, fitted into the culture of the time, absorbed myths and Greek philosophy, and gave little room for Revelation. Montanism, on the other hand, taught that Christians should flee from the world.
In the second column of his series titled ‘Praxis of Peace: Peacemaking in our World’, Fr Fausto Gomez OP shares two more requirements for peacemaking: being a builder of peace in our communities and being at peace with the whole creation.
Traditionally observed every third Sunday of January in the Philippines, the feast of the Santo Niño (Holy Child Jesus) is special for the Filipinos. The devotion is also extended to Macau. It is for this reason that the Sunday masses after Epiphany are devoted to Santo Niño.
Our task for peace in the world and in our respective country and region is peacemaking! The theory of peace urges us to the practice – or praxis – of peace, that is, to peacemaking in our world.
In his series titled ‘Praxis of Peace: Peacemaking in our World’, Fr Fausto Gomez OP shares a simple recipe to achieve the task.
In his first column, he presents the first two requirements for peacemaking in our world today: focusing on Self and God, and Family and Community.
The Gospel narrates Jesus calling disciples to join him in a new mission. Despite successes and failures, including betrayals and denials, Jesus consistently trusts and gently guides them. The disciples experience both joy and disappointment in their journey, yet Jesus doesn’t replace them. Instead, he believes in their potential for growth and contribution to his Kingdom.
The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling in the heavens.
The question of Andrew and his companion is: where do you live (stay / abide)? It is a courtesy question in a first meeting. Jesus does not answer this directly, instead offers an invitation to go and see the place he lives.
We are now in the Sub-apostolic age (2nd century), where we find the Greek Apologists. The first among them are Quadratus, Aristides of Athens, and Aristo of Pella (cf Quasten, I, pp 190-195).
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