MAY 27, 2018, Vol 68, No 11


By Msgr Philip Heng, SJ

Why is loving God so difficult and demanding? This question is far more complex than it appears and more so for those who are going through the painful challenges of life.

Loving God is difficult. What does this mean? Loving God is difficult if the love we have for ourselves is a self-centred love. Many of us are often in conflict between knowing how much to love God and how much we are to love ourselves, as we are often blinded by our self-centred love.

Such self-centred love often includes the narrow and preoccupied love we have for our family; making us oblivious to the needs outside our families (e.g. poor, needy, church building fund and the like).

Dear Buddhist friends,

On behalf of the Catholic community, we extend to all of you our heartfelt and warmest wishes as you celebrate your most sacred festival of Vesak, remembering the birth, enlightenment and final nirvana of Gautama Buddha.

Indeed, enlightenment is what the world needs so desperately today. Greed for power and possessions, whether in politics, business or even in religious institutions, has driven many to use unlawful means to achieve their goals, often at the expense of the poor and putting lives at risk, so much so, that the United Nations has designated Dec 9 as
International Anti-Corruption Day.

Pope Francis has said that the only way out of corruption is service – “Because corruption comes from pride and arrogance, and service is humbling.” (Morning Meditation, Domus Santae Marthae, June 16, 2014).
Moral theologian Fr David Garcia comments on the issue

IT SEEMS that prohibiting people of the same sex from getting married is a case of blatant, unjust discrimination. Clearly, homosexual persons can love each other just as much as heterosexual persons love people of the opposite sex, and if so, don’t they deserve the same right to marriage as anybody else?

Is it even conceivable that people who claim that all human beings are equal in dignity regardless of their religion, race, nationality, gender or sexual orientation, could deny homosexual couples their right to marriage?

All this presumes a premise that often goes unnoticed, namely, the assumption that the institution of marriage is a conventional, social construct.