A: Feast of the Sto. Niño (19 Jan 2020) - OPEN TO INSTRUCTION (Mt 18:1–5, 10)

“Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven” (Mt 18:3).

This statement of Jesus is very telling since it is a direct response to his disciples’ question: “Who is the greatest in the kingdom of heaven?” (v. 1). For the next four verses, a reference to child/children is mentioned consistently, occurring four times (vv. 2, 3, 4, 5). In the next half of the narrative, it is categorically indicated who they are: “the little ones” (vv. 6, 10). This pronounced parallelism of the two words “children” and “little ones” inform us, then, that what the Matthean Jesus used as the quintessential model of sanctity is a small kid.

Being small presents practically more disadvantages in comparison to those who are physically big. At most times, such is true in the field of fashion, sports, and even military. Add that to the fact that this person of small stature is a child, who is definitely inutile in the economical and socio-political progress of the society. Thus, a small kid is the weaker link (if not the weakest) in our day-to-day affairs. Yet, such a status is fundamentally what allows one to enter the kingdom of heaven with ease.

The Greek word used by Matthew in our Gospel today is “paidion” (plural: “paidia”) instead of other Matthean related words—“teknon” (plural: “tekna,” e.g., Mt 2:18) or “huios” (plural: “huioi,” e.g., Mt 5:9)—that are used to refer to children. The word “tekna” is basically a reference to those who are descendants or offsprings of a parent or an ancestor (cf. Mt 10:21). What is especially underlined here is the fact that the “tekna” keep the virtues of the elders (cf. Mt 3:9). Meanwhile, the term “uioi” is used primarily to refer to the “kinship relationship either biologically or legal action” of children to their parents (cf. BDAG; cf. Mt 1:21). In particular, it deals with the moral and emotional bond between a parent and a son/offspring; simply put, the idea of sonship is being conveyed here.

By and large, we can say that while the lexeme “tekna” deals with genetic provenance, the word “huioi” delves on the relationship particularly within a family. Indeed, these are important concepts in our practice of religion. However, banking only on one’s Christian identity that was received in baptism that made him/her a child of God and inheritor of the kingdom of heaven is not enough. Even one’s prayer life that strengthens one’s filial relationship with God our Father may even fail us in the long run if given the sole focus of our spiritual energies. Jesus, in our Gospel, asks more from us in order to finally attain eternal life.

As mentioned above, our Gospel text features the word “paidia” which is lexically defined as “1. A child, normally below the age of puberty, 2. One who is open to instruction, 3. One who is treasured in the way a parent treasures a child” (cf. BDAG). A point of special attention should be given on the statement “one who is open to instruction” since it is the heart of perfect discipleship and, henceforth, the prerequisite disposition toward holiness.

In our present world filled with many duplicities, competitions, and audacities, the name of the game is normally asserting one’s self, reclaiming one’s determination, righteousness, and even superiority. Openness to instruction is an alien term for it needs total humility to admit that one is weak and is in need of instruction from another. Our gospel today reminds us of this bitter truth, challenging us all to be humble in order to be the greatest (v. 4). What an irony, but such is the example given to us by Jesus when he was born as a little child (“paidion,” cf. Mt 2:11).

- Rex Fortes, CM