Paghigugma diha sa Kamatuoran

1. Unsa ang "Papal Encyclical"?

Kini usa ka sulat gikan sa Santo Papa. Ang tumong sa mga encyclical mao ang pagdugang sa atong kahibalo sa pagtuo ug pagpalawom sa atong espirituhanong kinabuhi.

2. Unsay nakalahi sa Caritas in Veritate (CV) sa uban pa nga mga encyclical ni Papa Benedicto XVI?

Ang nag-unang duha ka sulat sa Santo Papa naghisgot sa Katolikong pagsabut sa gugma ug paglaum sa pamaagi nga ang matag Kristiyano makapuyo niini ngadto sa iyang kaugalingong espirituhanong kalambuan. Samtang ang CV naghatag og mas lapad nga pagsabot sa kinaiya sa linangkob nga kalambuan sa katilingban, ilabina diha nagsaka nga globalisasyon. Ang CV maoy usa ka social encyclical.

3. Unsa ang social encyclical?

Ang social encyclical maoy usa ka sulat sa Santo Papa nga naghisgot mahitungod sa Social Teachings of the Church (Katilingbanong mga Pagtulun-an sa Simbahan)

4. Unsa ang Social Teachings of the Church?

Kini mao ang tubag sa Simbahan ngadto sa mga suliran ug mga isyu, mga hagit ug mga kalibug nga atong matagbuan diha politikanhon, kulturanhon, katilingbanon ug ekolohikanhong bahin sa atong tawhanong komunidad ug sosyidad.

5. Giunsa pagpresentar ang Caritas in Veritate?

Kining maong sulat adunay dul-an sa 30,000 ka mga pulong. Kini adunay introduction, unom (6) ka mga uluhan (chapters), ug conclusion.

6. Unsay gihisgutan sa introduction?

Ang katuyuan niini mao ang pagpahinumdom nga ang paghigugma maoy anaa sa kasingkasing sa social doctrine sa Simbahan ug ang paghigugma dili mahimong ibulag sa kamatuoran.

Charity in truth, to which Jesus Christ bore witness by his earthly life and especially by his death and resurrection, is the principal driving force behind the authentic development of every person and of all humanity. (CV, 1)

Ang paghigugma diha sa kamatuoran, nga gisaksihan ni JesuCristo diha sa iyang kalibutanong kinabuhi ug ilabina sa iyang kamatayon ug pagkabanhaw, maoy nag-unang kusog nga nagpaluyo sa matuod nga kalambuan sa matag tawo ug sa tanang katawhan.

Gipasabut sa Santo Papa nga kun walay kamatuoran, ang paghigugma mahimo lamang usa ka sentimental nga buhat ug ang gugma mamahimong sama sa usa ka bakante nga kabhang nga kasudlan sumala sa unsay gusto. Mao kini ang grabe nga peligro nga giatubang sa gugma karong panahona, nga tungod niini gilubag ang kahulugan sa gugma pinaagi sa emosyon ug opinyon lamang. Sukwahi niining maong panghunahuna, pinaagi lamang sa kamatuoran nga mabuntog nato ang mga opinyon, impresyon ug kakulian sa kultura ug magkahiusa kita sa pagtimbangtimbang sa bili (value) ug kinaiya (substance) sa mga butang. Mao nga ang tinuod nga social doctrine sa Simbahan nagakaw-it gayod diha sa prinsipyo sa "paghigugma diha sa kamatuoran".

Ang Santo Papa mihisgut sa duha ka mga katilingbanong consepto nga nagatimon sa pangkatilingbanong pagtulun-an sa Simbahan nga mao: ang kaangayan (justice) ug ang kaayohan alang sa tanan (common good). Siya nagpahinumdom nga ang hustisya dili gyud ikabulag sa paghigugma tungod kay dili kita makahimo og buhat sa kalooy o paghigugma alang sa usa ka tawo kun sa samang higayon maghatag kaniya og inhustisya. Mao usab diha pagkahimutang sa katilingban: dugang sa paghigugma ug pagtinguha sa kaayohan sa uban, kinahanglang ato usab nga tinguhaon ang kaayohan sa tanan (nga gilangkuban sa matag tawo, mga pamilya, ug nakalainlaing pundok nga nagahugpong sa usa ka katilingban). Sa laing pagkasulti, ang pangandoy alang sa kaayohan sa tanan ug ang pagpaningkamot alang niini maoy gikinahanglan sa hustisya ug paghigugma.

Diha sa nagpadayon nga paglambigit sa nagkalainlaing mga nasud ug naga-uswag nga globalization, ang kaayohan sa tanan (common good) naglakip sa tibuok tawhanong pamilya, katilingban sa katawhan ug mga nasud, sa ingon nga paagi nga giumol ang kalibutanong siyudad diha sa kahiusahan ug kalinaw, may pagkahisama kini sa usa ka pagpaabot ug pagsugod sa dili mabahinbahin nga siyudad sa Dios. Niining maong paningkamot, ang Simbahan wala magtanyag og mga kasulbarang teknikal, kondili usa ka pagsaksi sa kamatuoran mahitungod sa tawo.

Open to the truth, from whichever branch of knowledge it comes, the Church’s social doctrine receives it, assembles into a unity the fragments in which it is often found, and mediates it within the constantly changing life-patterns of the society of peoples and nations. (CV, 9)
Abli ngadto sa kamatuoran, gikan sa bisan unsang sanga sa kahibalo, ang pangkatilingbanong doktrina sa Simbahan midawat niini, nagpanday niini ngadto sa hiniusang hugpong sa mga tipaka diin kini kasagarang hikaplagan, ug nagpahiluna niini dinha sa kanunayng nagkausab nga matang sa kinabuhi sa katilingban sa mga katawhan ug mga nasud.

7. Unsay gihisgutan sa matag ulohan?

Chapter One: The Message of Populorum Progressio (Ang mensahe sa Populorum Progressio)
Ang Populorum Progressio (Kauswagan sa Katawhan) mao ang social encyclical ni Papa Paulo VI niadtong tuig 1967. Si Papa Benedicto XVI mihisgot sa pipila ka mga prinsipyo nga makaplagan sa maong encyclical:

* Ang tibuok Simbahan, sa iyang pagka-siya ug sa iyang lihok—sa panahon nga siya magsangyaw, magsaulog, maghimo og mga buhat sa kalooy—siya nalambigit sa pagpasiugda sa "kinatibuk-ang kalambuan sa tawo" (integral human development).

* Ang matuod nga paglambo sa tawo adunay kalabutan sa tibuok nga tawo diha sa iyang matag-usa ka bahin o aspeto (dimension).

* Ang integral human development una sa tanan usa ka bokasyon, ug busa naglakip kini sa pagpangako sa responsibilidad diha sa kahiusahan sa matag usa (dili kini kaakohan lamang sa mga institusyon).

* Kining maong kalambuan nagkinahanglan sa taas nga panglantaw (transcendent vision) sa matag tawo, nagkinahanglan kini sa Dios.

Dili lamang ang Populurom Progressio maoy gituki ni Pope Benedict kondili ang tibuok gayud nga social teaching ni Pope Paul VI. Iyang gihisgutan ang Octogesima Adveniens diin nagpahimangno si Paul VI batok sa mga dili maayong ideolohiya. Gihisgutan kini ni Benedict XVI tungod kay dili gyud kinahanglang bulagon ang ideya sa kauswagan gikan sa tinuod mga moral evaluation. Gituki usab niya ang Humanae Vitae diin gipahimug-atan ni Paul VI ang lig-ong kadugtungan sa moralidad sa kinabuhi ug sa katilingbanong moralidad. Kining bahina gidasonan usab ni Pope John Paul II sa iyang pag-ingon nga mahugno gyud ang katilingban bisan kon kini miila sa dignidad, hustisya, ug kalinaw apan sa laing bahin nagalihok batok niini pinaagi sa pagtugot o kaha pagdasig sa pagbaliwala sa bili sa tawhanong kinabuhi, ilabina diha sa mga huyang ug sinalikway.

Sa iyang paghisgut sa sulat ni Paul VI nga Evangelii Nuntiandi, si Benedict XVI nagpahimug-at sa lig-on nga kadugtungan tali sa pagsangyaw (evangelization) ug tawhanong pag-uswag (human advancement). Miingon siya pag-usab nga ang integral human development usa ka bokasyon gikan sa Dios nga nagkinahanglan sa responsable nga kagawasan, pagtahod sa kamatuoran, ug paghigugma nga molipang ngadto sa sa tinuod nga pag-inigsuonay diha sa natad sa katilingban. Ang kamahinungdanon niining maong tumong, nagsulat si Benedict, mag-aghat kanato sa lawom nga pagsabot ug pagpalihok sa atong kaugalingon sa kinasingkasing, aron masiguro nga ang kasamtangang ekonomikanhon ug katilingbanong mga proseso mopaingon gayod ngadto sa kapuno sa kinabuhi sa tawo.

Chapter Two: Human Development in Our Time (Tawhanong Kalambuan sa atong Panahon)
Gianinaw ni Benedict ang kasamtangang mga hitabo ug suliran sa katilingban karon ug sulod sa milabay nga 40 ka tuig. Iyang giila ang mga problema nga kinahanglang sulbaron karon alang sa bisan unsa nga epiktibong plano alang sa kinatibuk-ang kalambuan sa tawo (integral human development)

* Kagutom (Hunger): Ang kanihit sa pagkaon ug tubig padayon gihapon nga gisagubang sa nagkalainlaing lugar sa kalibutan. Ang ekonomikanhong mga institusyon makahimo sa paggarantiya sa makanunayon ug igo nga pagkaon ug tubig nga mainom. Ang pagkaanaay (access) pagkaon ug tubig kinahanglang ilhon nga usa ka batakang tawhanong katungod.

* Pagtahod sa Kinabuhi (Respect for Life): Gihisgutan sa Santo Papa ang mga gibuhat aron makontrol ang pagdaghan sa tawo, ang pagpasiugda sa contraception, ang pagpahamtang sa abortion, ang pagbansay sa sterilization, ug ang pagpakatap niining maong mentalidad ngadto sa ubang mga nasud nga susama og usa ka porma sa kulturanhong kauswagan. Dili gyud kini madawat kay ang pagkaabli ngadto sa kinabuhi anaa gayud sa sentro sa tinuod nga kalambuan. Kon wala kining maong pagkaabli ang tibuok katilingban (society) makaanam gyud og kalawos.

* Kagawasan sa Relihiyon (Religious Freedom): Ang diskusyon sa Santo Papa mahitungod sa katungod sa kagawasan sa relihiyon maoy iyang pagpadayon paghisgot sa tema nga may kalabutan sa relasyon tali sa pagtuo ug katarungan (faith and reason). Iyang gisaway ang relihiyosong panatisismo (religious fanaticism) ug ang walay pagtagad sa relihiyon (religious indifference). Mipasabot siya nga ang Dios maoy tinuod nga makahatag sa kasiguruan sa kalambuan sa tawo tungod kay gibuhat niya siya diha sa iyang dagway ug gihatagan niya ang tawo og dignidad.


Gipahimug-atan sa Santo Papa ang labing dakong kausaban sukad sa panahon ni Paul VI hangtod karon. Kini mao ang nagkalapad nga panagtambayayong sa nagkalainlaing mga nasod sa tibuok kalibutan, nga mao ang globalization:

Without the guidance of charity in truth, this global force could cause unprecedented damage and create new divisions within the human family. Hence charity and truth confront us with an altogether new and creative challenge, one that is certainly vast and complex. It is about broadening the scope of reason and making it capable of knowing and directing these powerful new forces, animating them within the perspective of that “civilization of love” whose seed God has planted in every people, in every culture. (CV, 33)

Kon walay giya sa paghigugma diha sa kamatuoran, kining kalibutanong pwersa makaangin og dakong kadaut ug magmugna og bag-ong pagkabahinbahin sa tawhanong pamilya. Mao nga ang paghigugma ug kamatuoran nagdala kanato sa pag-atubang sa bag-o ug mamugnaong hagit, nga sa tinuoray halapad ug komplikado. Mahitungod kini sa pagpalapad sa latid sa katarungan ug paghimo niini nga makahibalo ug makagiya sa gamhanang bag-ong mga pwersa, magpalihok kanila diha sa panglantaw sa “sibilisasyon sa gugma” kang kansang liso gitisok sa Dios diha sa matag katawhan, diha sa matag kultura.

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Chapter Three: Fraternity, Economic Development and Civil Society (Pag-inigsuonay, Ekonomikanhong kalambuan, ug Katilingbang Sibil)
Ang panghunahuna nga ang ekonomiya (economics) gawasnon gikan sa inpluwensya sa moralidad maoy nagdala sa tawo ngadto sa pag-abuso sa ekonomikanhong proseso. Ang kalambuan kon kini tinuoray gayud nga makitawhanon kinahanglang hatagan og luna ang prinsipyo sa pagkamanggihatagon (gratuitousness).

Kon walay pagkahiusa (solidarity) ug pagsalig sa usag-usa (mutual trust), ang market dili gayud makatuman sa iyang ekonomikanhong function. Kinahanglan dili ilhon ang mga kabus isip usa ka palas-onon (burden) kondili usa sa tinubdan (resource).

Ang modawat sa hagit mao ang tawo, ang iyang moral nga konsiyensya ug responsibilidad. Ang kasamtangan krisis nagpakita kanato nga ang mga naandang prinsipyo sama sa pagka-walay tinago (transparency), kamatinud-anon (honesty) ug responsibility dili gayud mahimong isalikway. Sa samang higayon nagpahinumdom ang Santo Papa nga ang ekonomiya dili magbaliwala sa papil sa estado/nasud, ug nagkinahanglan og makiangayong mga balaod.
Chapter Four: The Development of People, Rights and Duties, the Environment (Ang Kalambuan sa Katawhan, Mga Katungod ug Katungdanan, Ang Kalikupan)

Ang katungod ug ang katungdanan adunay koneksyon ngadto sa lagda sa maayong pamatasan (ethical context). Kinahanglang dili kalimtan sa mga panggobiyerno ang pagkasagrado sa mga katungod. Niining puntoha mahisgutan ang mga problema nga dunay kalabutan sa pagdaghan sa populasyon. Sayop ang paghunahuna nga ang pagsaka sa populasyon maoy nag-unang hinungdan sa pagka walay kalambuan (underdevelopment). Miingon ang Santo Papa nga ang sexuality dili makunhod ngadto sa pagpalami ug lingawlingaw lamang. Dili makontrolar o ma-regulate ang sexuality sa pamaagi nga pagpugos sa birth control. Mipadayon pag-ingon ang Santo Papa nga ang moral ug responsabling pagkaabli ngadto sa kinabuhi nagpakita og usa ka bahandianong sosyal ug ekonomikanhong tinubdan (resource). Ang mga estado/nasud gitawag sa pagmugna og mga polisiya aron pagpasiugda o pagpromote sa integridad sa pamilya.

Alang sa matuohon, ang kinaiyahan usa ka gasa sa Dios, kini gamiton sa reponsable nga paagi. Ang gikinahanglan mao ang pag-usab sa atong mentalidad nga magdala ngadto sa bag-ong lifestyle. Ang kinatibuk-ang isyu mao ang moralidad sa katilingban. Kon adunay kakulang sa pagtahod sa katungod sa kinabuhi ug sa natural nga kamatayon, dili na mailhan o makit-an sa katilingban ang tinuod nga human ecology lakip ang environmental ecology.
Chapter Five: The Cooperation of the Human Family (Ang Panagtambayayong sa Tawhanong Pamilya)

Ang kalambuan sa katawhan nag-agad labaw sa tanan sa pag-ila nga ang tawhanong kaliwat usa lamang ka tibuok nga pamilya. Giawhag sa Santo Papa ang dato nga mga nasud sa paggahin ug dakong bahin sa ilang produkto alang sa pagtabang sa kalambuan (development aid) sa uban.
Chapter Six: The Development of Peoples and Technology (Ang Kalambuan sa Katawhan ug ang Teknolohiya)

Ang teknolohiya nagpadayag sa pangandoy sa tawo alang sa kalambuan. Ang Santo Papa mihisgot og mga example (peace among nations, socialcommunication, and bioethics) sa pagpakita sa unsang paagi nga ang teknolohiya nakabalda nato sa mas lawom nga bili sa tawo ug sa paghukom nga moral nga maoy mga gikinahanglan sa tinuod nga kalambuan.

9. Giunsa pagtapos ni Benedict XVI ang iyang sulat?

Kon wala ang Dios, ang tawo dili gyud mahibalo kon asa siya paingon ni makasabot kon kinsa siya. Sa ato pa, makahimo kitag panglantaw ug kadasig alang sa integral human development pinaagi lamang sa pag-ila sa atong tawag nga mahimong kabahin sa pamilya sa Dios. “A humanism which excludes God is an inhuman humanism.” Sa katapusan, ang Dios maoy maghatag natog kusog sa pagpakig-away ug pag-antos alang sa gugma sa kaayohan sa tanan.
Development needs Christians with their arms raised towards God in prayer, Christians moved by the knowledge that truth-filled love, caritas in veritate, from which authentic development proceeds, is not produced by us, but given to us. For this reason, even in the most difficult and complex times, besides recognizing what is happening, we must above all else turn to God’s love. (CV, 78)

Ang kalambuan nagkinahanglan sa mga Kristiyano nga ang ilang mga kamot giisa ngadto sa Dios diha sa pag-ampo, mga Kristiyano nga natandog pinaagi kahibalo nga ang paghigugma nga puno sa kamatuoran, caritas in veritate, diin nagagikan ang tinuod nga kalambuan, dili atong minugna kondili gihatag nganhi kanato. Tungod niining maong katarungan, bisan sa labing malisod ug komplikado nga mga panahon, gawas sa pag-ila unsay nahitabo, labaw sa tanan modangop kita sa gugma sa Dios.

Spiritual Context of Ministry

Spirituality is a transformed and transformative pattern of s person’s life due to the person’s encounter with God. It is connected with intimacy with God. Thus, in looking at myself where I am in my spiritual journey, the primary thing to be considered is my intimate relationship with God. This relationship is not necessarily a constant growth, but rather undergoes ups and downs as I moved towards the ultimate union with God. Day after day there is a gradual unfolding of the mystery of this relationship in which changes in my life and the lives of other people occur. And it is situated in the actual and temporal experience either in the personal private live or in dealing with people in the community in connection with the ministry.

As I see it, talking about spirituality is not something unreachable but it is actually real. It is a real religious experience. For example in encountering the Lord through his Word the experience is real and not merely imaginary. God’s Word is felt and known in the actual and real experience. The more I immerse myself into His Word the more I experience the unfathomable mystery of God’s love. When this Word is shared in the community of faith, the presence of God is experienced. In sharing my reflection with the people, I discover more areas in which I have not yet reached. The people also have their unique and inspiring insights how they are touched by God through His Words.

As a deacon, in the ministry of preaching the Word, I slowly realized and experience the richness of the Word of God as I pray, proclaim, and pray after proclaiming. Sometimes if not all the time, the message is not just for the people who would be listening to my preaching but this message has first touched my person. There really comes nourishment by the Word of God not only for the community but also to myself. I could regard my preparation of the homily as a moment during which God talks to me intimately and He continues communicating when His Word is preached in the church. And not only that, His Word still continues to penetrate my being afterwards.

The intimate encounter with the Lord reaches its summit at the Eucharist. Christ’s real presence indeed nourishes my life. I see Christ’s presence in the Eucharist as an instance in which the Son of God by his infinite love has desired to be always with us all the time. Together with the worshipping community, I feel this love in this sacrament of communion when Christ comes to me and nourishes my being. This encounter with the Eucharistic Lord manifests the intimate union with Christ and his people. This communion transforms each one to be configured in the person of Christ. My life in the ministry has found its grounding in such perspective. Growing in the likeness of Christ is unfolded in doing the ministry in the Church. Therefore, from this source comes the enthusiasm to serve without counting cost, to serve despite the challenges that may come through, to serve in spite of the limitations of my person.

Ministry, as I consider it, could be regarded a channel in which my spirituality grows and matures. In the ministry I would find the deep and intimate union with God. Conversely, spirituality is a nourishment that would inspire me to persevere in the ministry.

THE PRIEST, WOMEN AND CHILDREN

Philippine law states that “the State values the dignity of women and children and guarantees full respect for human rights. The State also recognizes the need to protect the family and its members particularly women and children, from violence and threats to their personal safety and security” (R.A. 9262, Sec. 2). For such there are also quite a number NGO’s which serves to protect and promote the rights of women and children. One of these is the Lihok Filipina Foundation, Inc. whose executive director is Mrs. Teresa B. Fernandez, our invited speaker on this topic.

Lihok Filipina aims to organize women and their families and to respond to issues affecting them. Our speaker had informed of a number of advocacies in which this foundation is involved with. And it is much awful to learn from her the statistics on the violence against women and children. She was also discussing about gender sensitivity that gave insights on the equality of women and men as human beings. It is culture that has been creating a gap or discriminating the women from men. Feminine functions are not recognized and sometimes underestimated. But in the real sense there is value of how a woman functions. The only inappropriate thing is that these functions are hidden and private, the reason why these are subordinated.

Thus, it is just timely and fitting to recognize and be grateful to the value and contribution of every woman. The late Pope John Paul II has written: “the Church gives thanks for each and every woman: for mothers, for sisters, for wives; for women consecrated to God in virginity; for women dedicated to the many human beings who await the gratuitous love of another person; for women who watch over the human persons in the family, which is the fundamental sign of the human community; for women who work professionally, and who at times are burdened by a great social responsibility; for "perfect" women and for "weak" women - for all women as they have come forth from the heart of God in all the beauty and richness of their femininity; as they have been embraced by his eternal love; as, together with men, they are pilgrims on this earth, which is the temporal "homeland" of all people and is transformed sometimes into a "valley of tears"; as they assume, together with men, a common responsibility for the destiny of humanity according to daily necessities and according to that definitive destiny which the human family has in God himself, in the bosom of the ineffable Trinity” (Mulieris Dignitatem, 41).

In the church, we need to educate people on the value of women and not to treat them as secondary people. We need to purify the culture which looks at women as helpers and subordinate of men. This would effectively start at the family. We have to recognize the very important role of women in the home as well as in the community. In the home, the work of women as housekeepers are not given due importance or it is not even counted as work. In the society a double standard morality is observable.

The priest must have to encourage gender sensitivity to counter gender war. In the parish we see more women becoming active in the lay apostolate. But men have also their own groups and there is a need to encourage them to cultivate a growing appreciation of the value and importance of women. This is to eradicate the existence of a gender divide. There is also a need to give more emphasis on the relationship of women and men which is that of complementarity or complementation.

With all these views and aspirations the proper use of power is much important. The power which is the capacity to do things to influence people can be used to advance the appreciation and respect of the proper dignity of women as well as that of children. It is not a “power over” and “power against”. It is rather a positive use of power is “power to”, “power with” and “power within”. Through these schemes there would be a smooth working relationship with others and a recognition of the power within each individual.Considering the lot violence against women and children in the localities, the priest really has a great role in helping these women and children. The priest has the power to promote good values in the parish. He can also work hand in hand with groups who have advocacies for the protection of women and children. There is also a wider opportunity to organize the parish or some of the parishioners to become proactive to respond to the present needs of women and children. Women and children comprise a weaker sector of our society and the Church must be at their side as what Jesus did in his ministry. Jesus in the Gospels always sided with the weak and marginalized groups of society. This could be enough reason why the Church should take care of this sector.

A Reflection on Luke 11:29-32

The most striking part in today’s gospel could be what Jesus has said: “This generation is an evil generation.” It is as if Jesus is talking of our generation now. The word of God is always relevant and for all times. Is our present generation an evil generation? Through the news, most of us are aware of the many crimes happening around. We read or heard about the greed of the economic elite who pushed us to economic turmoil. There is also corruption in government wherein money of unprecedented amount is going to the pockets of politicians. What is needed today is moral recovery. What is needed is conversion. This conversion starts at the self. It starts at the heart of the human being. We have to admit our sinfulness and repent.
During the time of Jesus, the Jews did not believe in Him, instead they look for signs. The generation referred to in the Gospel refused to believe in Jesus. But Jesus did not present the signs they expected, because if they ask for a sign it is because they do not believe. The only sign which is given is that of Jonah.
The sign of Jonah means any sign that leads to repentance and conversion. To the people of Nineveh, Jonah is a sign. But Jonah is not a great sign; he is not an inspiring man; he is a reluctant man. It does not matter because the people hear God even if Jonah is imperfect. Thus, people who are really seeking God, can find him through imperfect instruments. People of faith hear the Lord and can read the signs of the times. They do not need spectacular and miraculous events. They can find the Lord anywhere in the ordinary.
May our decision to repent and be converted do not only happen because they are part of our Lenten observance. But our repentance is a response to the Lord who calls us to conversion deep in our hearts. As we ask the Lord’s forgiveness and open our hearts to his graces to the necessary changes in life, may we experience his risen life more fully in our daily lives.

Socio-Cultural Context of Ministry

Today in most of the Christian communities a priest is a well respected figure. He is looked up to as the representative of God. This happens usually in some places wherein the people have deep religiosity. Sometimes people just don’t even mind the faults of a priest. In most of the celebrations or feasts, the priest occupies a prominent place. In banquets, a distinguished place is usually reserved for priests. This situation may become an occasion wherein a priest is somehow put on a pedestal. In this matter if the priest would not be cautious, he might be distancing himself from the people especially from the marginalized sector of the community. The poor people, the unlearned, and the unpopular would be so reluctant to approach the priest.

At first glance, it is so appealing to be regarded or associated with something heavenly. The society attributes to it positive qualities such as goodness, beauty, cleanliness, tidiness, and the like. To be linked to these things could be a source of security or to boost the ego of the priest. But I don’t see it as somewhat sensible. Divinity or holiness does not necessarily mean nice-looking in the physical sense according to worldly standards. Now, the difficulty lies in how to balance our relationship between those in the higher strata of society and those in the grassroots level. The challenge here is how to make both ends meet and we have to make preference to those who have less in life. Indeed we are taught about the Church’s preferential option for the poor. I am poor myself. So, there is no problem with being with the poor. But what about the poorest of the poor, those people who are frowned at by society?

At one time I was assigned to serve during the mass at the cathedral. It was the occasion when the new chandeliers were installed and blessed. The chandeliers were magnificent as well as the donors. The special people were occupying the front seats and of course they should be given special treatment because they are composed top ranking government officials, church benefactors, and prominent personalities. But while looking at the fabulous and extravagant chandeliers question came to mind. I asked myself how many poor people that might have been helped by the amount spent by these kind of things.

It would sound unbecoming if the priest in that situation would say in his homily he would talk about how we have neglected the poor by installing the chandeliers. The priest should not make remarks that would disappoint the socialites. He is also a public figure. And by that stature, he could set an example in order to be persuasive on taking a stand to put into practice the teachings of the church. The priest really is an influential person and sometimes because of that position he would be subjected to scrutiny and malicious strategies by some of those who possess power in the society. So, he should be extra careful, but not to compromise the Christian values. He should put on the armor of God to be able to fight against the forces of evil in the immediate and present society (cf. Eph 6:11-13).

Reflection on Mk 8:27-33

We often wonder what people are saying about us behind our backs. Are they complimenting us or criticizing us? Or perhaps we flatter ourselves to think that they are talking about us at all.
Jesus knew that people would be more free to express their ideas of who he was to his disciples than to his face. So he asks the disciples for a summary of what people thought about him. On the surface, this appeared an easy and interesting question. The disciples could make a list of the current theories and then get to hear what Jesus had to say in response.
But Jesus didn't say anything in response to the people's theories. His second question is much deeper and gets straight to the heart of the matter - “Who do you say that I am?”. It is possible for professing believers to be able to talk a great deal about spiritual matters, about the church and even about Jesus himself. Some may have a good grasp of theology and be able to discuss the relative merits of different viewpoints. But the question Jesus asked to his disciples is also addressed to everyone. This question is more vital and personal. To answer this question, we don’t need to quote any book or authority. We have to go deeply into our hearts and answer from our own honest belief. Is he really our Lord? Do we see him in our neighbor; feel him in ourselves; hear him in the words of scripture; sense his presence in the Eucharist?
Peter triumphantly calls him “Messiah,” but rejects the thought of a suffering Messiah. Jesus dramatically corrects him. Now the issue of Jesus being the Christ had come into the open, it was time that the disciples understood what that really entailed. For Jesus, the name “Christ” was not simply a title but a calling. It would lead him down the darkest and most painful paths imaginable.
He knew that suffering lay ahead. Not just physical pain, but the emotional strain of rejection by those who should have accepted him, desertion by those who should have stood by him and even betrayal by one of his closest friends. Most specifically, he knew that his mission would result in his own death.
Like many in the early church, we may be called to situations involving danger and suffering, and we all must one day face death, with only the promise of resurrection to give us hope. It is crucial that we display the same confident trust in God that Jesus did, if we are to live our lives in total surrender to the will of God like he did.
Jesus told Peter that he had “set his mind” on the things of man, not on the things of God. Will we set our minds on the things of this world, or will we allow God to educate our thinking through his Word and see things from his perspective?
Jesus can already see before him the cross on Cavalry, and yet he will not let himself quit his messianic task. To be a disciple of Jesus means that we cannot allow ourselves to quit whenever some cross confronts us. Instead, as Jesus says, we have to take up that cross and resolutely follow in his steps. Whether our cross is unfair treatment by others, loneliness or discouragement, or whether it be the loss of our health, our job or someone whom we love. If we are to be truly Christian, then we cannot allow ourselves to quit carrying that cross. Instead, we have to believe that God is near to uphold us and is indeed our help, and that we will not only survive, but we will also overcome and triumph. After all, we have our Lord's own promise that even though we may lose everything, perhaps even our lives, in the end we will save it, provided we are faithful and don't give up.

THE PRIEST AND FAMILIES OF OCW’s

For this topic the class invited a priest who is actively working in the Apostleship of the Sea (AOS). He talked about the seafarers. Ninety percent (90%) of world trade is carried by sea giving work to more than a million seafarers. Life at sea means separation from family and community. Globalization can mean fierce competition, low wages and harsh working conditions. AOS works in solidarity with all those whose lives depend on the sea offering them welfare, hospitality and spiritual support.
To handle its apostolate, AOS interacts with all national and international organizations, private agencies and maritime institutions in a constant work of advocacy and protection on behalf of seafarers. Its concerns are all seafarers, anywhere in the world. It is estimated that at the present there are 1,200,000 seafarers roaming the seas and oceans of the world on commercial transportation vessels and passenger liners. This apostolate has a particular significance in the Philippines since at present this country is the major supplier of seamen on board ocean-going vessels.
Seamen deserve the particular attention of this apostolate on account of their difficult employment at sea. By the nature of their work, they are the invisible members of the community and often of their families. They are vulnerable people because they often have to stand alone to face problems related to relationships at home or at work; to faith and cultural challenges; to difficult and dangerous occupational conditions on board. The most challenging factor in the life of seamen is to face loneliness and months of separation from their loved ones. Communication with their families is what they need most, but at the same time is also the major source of their worries when they receive discomforting news from home or they themselves wish not to reveal unhappy circumstances of their life on board for fear this would cause unnecessary anxieties to their families. It is a hard and lonely life that only the strong in heart, in spirit and in character can endure it.
According to Fr. Saavedra, our speaker, the AOS ministry in the Philippines includes advocacy or lobby works concerning the wages and benefits of the seafarers. Christian value formation and legal information seminars are also conducted. Manuals, magazines, and newsletters are also published and distributed. There are also family programs and cooperation with seamen’s wives that are undergone by the AOS. But to a wider extent the local parishes could help in this ministry by giving formation and activities to the families of seafarers or the families of the OCWs in general.
The ministry to the families of the OCWs is not yet very well carried out in every parish. This needs proper attention considering that there are problems occurring especially in terms of family relationships and income management. The parish priest could tap the coordination of the Family and Life Apostolate (FLA) and the Commission on the Pastoral Care of Migrants and Itinerant Workers so that parish programs could be laid down and implemented. The families of the OCWs can also be encouraged to be actively involved in church activities. Considering that the members of these families are separated for a time because of their economic needs, the parish could organize a group or a form of a ministry that would organize the families to protect them from becoming dysfunctional. There are a lot of things that could be done to defend the welfare of these families and the priest has a very important role because he is also the pastor of these families.
To put it concretely, the church with the headship of the priest could assist the families of OCWs to overcome the problems of how to enhance their capability on financial management. There could also be a visitation to these families. Gatherings and other social activities may also be conducted to cater the social needs of these families. Through these programs the parishes even far from the seaport could become partners to those in the AOS who has direct contact with the seafarers and to other people ministering the OCWs.

THE PRIEST AND THE URBAN POOR

The speaker has shared to us his new paradigm regarding the formation of the poor people. In the previous years he was active in the work of conducting seminars to organize the urban poor. The development work to alleviate the living conditions of the marginalized sector of the society is really complicated. In each of the poor family many problems can be identified. Thus, the emerging difficulty is how to formulate a program that would be effective and efficient.
Our resource speaker told us about his disillusionment in the development works. In a certain place, a series of formation and seminars had been conducted to ensure the viability of the program. It was meant to inculcate good values to the beneficiaries of the program implemented to ease the livelihood of the residents. The leader of that particular community had undergone the seminars and promised to support the program. It was only later in the ongoing implementation that the priest discovered the corrupt practices.
The result of the evaluation shows that the seminars conducted had only a very minimal impact. One of the reasons that he found out is the consideration of a meaningful education. He gave the example of the case of the Basic Ecclesial Communities in which the seminars given have no lasting effect. There is no clear assurance of an effective formation since the seldas formed do not prosper.
That priest’s paradigm shift had given us an alternative view regarding formation. He followed Mother Theresa’s principle of a family-based and family-oriented education. This means that learning must start in the family especially during the childhood years. Our speaker proposed a system in which a family is to be adopted. He said that this family must be carefully chosen among the poor. In his experience as he shared to us, he saw the growth of the children and as they grow into mature individuals they know how to look back where they came from. Those who became successful in life now are actually sharing their resources to help those who are in need. This experience is contrasted with the situation of the beneficiaries of many seminars conducted for livelihood. It has been observed that these people are too far behind in terms of values with those who started their formation in childhood.
Our speaker proposed that in any effort for the urban poor the words of Mother Theresa must be taken into consideration. According to Mother Theresa, education starts from conception. So, any psychosomatic problems could be traced from childhood. And any problem that occurs in adulthood could be helped by supplying what has been lacking during childhood.
Considering all these things, in the work concerning urban poor backing-up is needed in order to attain lasting effect. Even the formation of BECs, as an example, mostly had been unsuccessful because of the vague element of education. Thus, we are encouraged to commit our whole self. In the work of the church we have only given a part of ourselves but not totally. This is the challenge to the priest to give himself totally and to become open to the reality that confronts him in the ministry. This means an attitude of openness to the possibilities present in reality. And in the ministry we need to have a deep trust that the Lord is present in each of us.
This paradigm that has been presented is an eye-opener for a wider horizon. We might not be able to see the results in our lifetime, but we have done our share in making people come into the attainment of a better life and being liberated from a miserable life of poverty. But how about those poor people who are presently suffering and continue to exist in a dehumanizing situation?
We face a world in which poverty is caused by organized greed, and we who take pride in being called Christians, being called “Children of the Light,” should organize ourselves to counteract organized greed with organized care. And care not just for the soul, but also for the body, because this is what is close to the heart of Jesus. He asks us, “When I was hungry, did you feed me? When I was thirsty did you give me drink?” Today, to where the needs of the poor be placed? Is it not on the hands of the Church who continues the work of Jesus in caring for the poor, the neglected, the excluded, the marginalized, and the oppressed sector of our society?

PARISH YOUTH MINISTRY

The Parish Youth Ministry (PYM) has been the means by which the parish can bring together the youth as a distinct group with specific interests and needs. This ministry seeks to draw and welcome all young people into responsibility, understanding and participation in the life of the Catholic Church and community

PYM is a ministry “to” the youth because it is an exercise of the pastoral role of the Christian community on meeting young people’s needs. It draws out the time, talent and treasure of the adult community to provide opportunities for growth that young people need but cannot attain without assistance.

PYM is a ministry is “with” the youth because young people share with adults a common responsibility to carry out the Church’s mission. When the youth exercises this responsibility jointly with adults, God’s work is completed using the largest and most diverse means.

PYM is a ministry “by” the youth because in it the young people exercise their own ministry to others, particularly to their peers and those less fortunate than themselves.

The late Pope John Paul II in his apostolic letter to young people (in 1985) said that in the youth there is hope, for the youth belong to the future, just as the future belongs to them. The future belongs to the young people, just as it once belonged to the generation of those who are now adults, and precisely together with them it has become the present reality. He continued, “… to you belongs responsibility for what will one day become reality together with yourselves, but which still lies in the future.” Thus, the church has given priority and attention to the young.

In our local church also where the young comprise a large number of the population, the ministry of the young people is important. In 1991 the Second Plenary Council of the Philippines declared that the "youth ministry should be assured of the fullest attention and highest priority in every way by all in the Church" (Art. 50, No. 2).

Our speaker, the chairman of the commission on youth of the Archdiocese of Cebu, has informed us of the youth programs in the archdiocese. These programs are mostly on the formation. These also take into consideration that the young people are usually transient in the ministry. But the most important matter is that the youth are given the opportunities to avail the programs of the PYM even only once their lifetime. On the other hand there is also the need for the support from the parish priests because youth ministry entails a lot of financial resources. Young people have a very meager monetary contribution, but they can give their services in terms of manual work utilizing their talents and skills.

For the people in the youth ministry it is hard to implement ongoing formation program for the youth especially in the parish. But the most consoling part is the fact that some young people are seen volunteering themselves for the service of their fellow youth. In the youth ministry we can find committed young people ministering without seeking gain for their own selves. The church has never run out of committed young people. The only challenge here is how to tap them. Here, the priest as a pastoral minister of the Church has indeed a great role in putting forward the youth ministry. He has the authority and the power to gather financial resources for the benefit of the young and the weak.

Today the church must know how to respond to the expectations of the young people. It is clear in the gospel that Jesus wants to enter into dialogue with them. Through the Church, the body of Christ, the young will be open to the possibility of a choice, which will require a commitment of their lives. As Jesus journeys with the disciples of Emmaus, so the church must become the traveling companion of young people. This is youth ministry – becoming a traveling companion of young people. If, indeed, “it takes an entire village to raise a child,” then it certainly takes an entire church to journey with young people as they grapple with the Good News and respond in discipleship.

THE PRIEST AND THE BECs: CHALLENGES AND EXPECTATIONS

Since PCP II the movement of Basic Ecclesial Communities had been a pastoral priority throughout the country. It has also been a part of the seminary pastoral exposures. Yet seminarians would attest to the fact the BEC cells are not stable. In places where seminarians are assigned, it is true to our experience that members of the seldas could only gather regularly when there are seminarians. When seminarians no longer visit them, the bible sharing sessions would gradually die out. For many years now since the BEC seldas were organized, we do not see its effectiveness as expected.
Some strategies of organizing had been applied. According to our speaker different approaches had been employed in the rural and urban areas respectively. In the rural setting liturgical activities are conducted to organize the seldas in a consultative and participative way. On the other hand, in the urban areas sectoral approaches had been done which includes interests on issues associated with the group. Despite the considerable length of time and efforts to organize the seldas, there is no substantial development as regards to becoming a real basic ecclesial community. What could have been the factors affecting such situation?
There are indicators that would somehow be the basis for judging that a selda is growing. First would be the participation of the members. If members are participative, they might have developed deep concern for their small community. This could be identified as the ad-intra movement of concern. As such a small group matures, it would start to act outwardly as an effect the love growing within. The ad-extra movement would make the BECs as service-oriented communities. The group might engage in livelihood projects. Yet a backlash might be experienced when the members are enticed to enrich their own selves instead of working for the benefit of the whole community.
One of the many obstacles of BECs cited by the speaker, is the parish priest who had no interest on endorsing the BEC. Perhaps such priests don’t see the relevance of the form of BEC that is to be implemented. On the other hand the interest of the people should also be considered. But most importantly everything depends on the movement of the Holy Spirit. Observations are being laid that mostly the movement to organize BECs seems to be a failure. Thus, there is a need to evaluate and re-evaluate. And the most important aspect to be considered is the presence of God in the community alongside with the role of the priest.
One of the roles of the ordained ministry is that of pastoral leadership over the Christian community – the parish community and the network of small Christian communities (BECs) within the parish. The priest is a builder not only of the church made of marble, but of the living Church, the Christian community. Following the image of the Good Shepherd, he does not only build the community, but presides over the community and leads it. Thus, he has to become closer to his flock.
The priest has a vital role in animating and supporting the lay people in his parish to build and develop the BECs. It is his responsibility to ensure the formation of lay leaders that will help minister to these communities. The priest, in collaboration with lay people and under the inspiration of the Holy Spirit, is the primary agent of evangelization which is considered as an essential part in building up the BECs.
Vatican II and PCP II remind us that the ministerial priesthood enables the people of God to actualize its common priesthood. The task of the priest as leader of the priestly community is to foster full and active participation in the liturgical celebration. He forms the community into a truly worshipping and celebrating community.
Thus, the exercise of the sacramental/liturgical ministry must be done in the context of the community. The priest has to make sure that the liturgy is celebrated not among strangers but by a genuine community whose members know each other, care for each other and are in communion with each other. This is concretized in BECs that are truly worshipping, priestly communities.
In exercising his sacramental/liturgical ministry, it is not enough that the priest administer the sacraments at the parish church. He has to go out more often to the barrios and neighborhood communities and celebrate the Eucharist with the BECs more frequently. He must also train lay liturgical leaders for each BEC so that these communities can continue to worship and celebrate even in the absence of the priest.
The priest cannot remain indifferent to the situation of the people he is called to serve. His pastoral ministry involves animating his parish community and the BECs to address the problems that they face – especially poverty, underdevelopment, armed conflict and the destruction of the environment. He should encourage and support the BECs to work for justice, peace, development and the integrity of creation and thus help transform society.
The priest is called to live a simple lifestyle and make a preferential option for the poor. Like Christ, he must bring the good news to the poor and help empower them so that the Church can truly become the Church of the Poor.Thus, the journey toward a new way of being Church requires the priest to view himself not as the king or Lord of his parish but the servant-leader of the parish community and the BECs. This is a journey that starts from within but moves out to a horizon that is at times familiar and encouraging but at other times unpredictable even hostile. In whatever situation our faith beckons us to make our hearts…as our compass; to risk loving the Church…her life…her mission…not in our terms but in the power and measure of His Love!

MARRIAGE INTERVIEW AND COUNSELING

It is deemed necessary for the Church to stress among her members the conviction on the sanctity of marriage. But in the present context of our society the breaking up of marriages is becoming prevalent. There is seemingly a pervasive notion that when couples disagree about anything most of the time the solution is to separate.

There is so much focus on the social significance of marriage. For this reason the rites of marriage particularly those of the upper class are usually pompous and elaborate. This view is also shared by the common people to the extent that some couples because of financial restraints would prefer to postpone or even don’t avail themselves of the church ritual. And the practice of just cohabitating is becoming widely followed by couples.

Given the real situation of marriages in our society, how would the church spread the good news on the sanctity of marriage? What strategies would the pastor undertake in order to attract people to come to the church for weddings to be solemnized? How would the problems of broken marriages and the situation of unwed couples living together be addressed to by the church?

The first thing given importance by our speaker is on the appreciation of the sanctity of marriage. If married couples do not recognize the sacredness of marriage, then it would follow that it would just be easy for them to part ways or seek another partner. In marriage counseling this idea will be dealt with. But of course the venue is not in any other places because of the fact that mostly the women are the ones who come to counseling and such is also conducted as ministerial work in the church.

The speaker suggested to let the couples realize the giftedness of the other and avoid capitalizing much the negative characters. They will also be encouraged to pray and be hopeful that some day they will overcome whatever marriage problem they underwent. It also includes the hope of perfection of the marital relationship as the couple grows into maturity. Another suggestion is to encourage the couple to learn from the lives of the saints especially those saints who are married.

On the matter of the pre-nuptial interview, it is highly recommended that a large number of candidates for marriage be scheduled for interview on the same day so that quality time could be afforded by the priest to each of them. They should also put their hands on the Bible signifying the truth and seriousness of the matters they divulge during the interview. This is related to or has a connection with the “I do’s” they express on their wedding day.

The priest who will solemnize the wedding is ideally the one to conduct the pre-nuptial interview. In this way he would be more familiar to the couple and could give proper exhortation during the wedding. And this would also usher in a personal relationship between the representative of the church and the couple who will exchange vows before God and His Church.

In this topic, I see the need of the availability of the pastor to the people. If the priest is to be more than willing to journey with the people, then his presence would be a symbol of Christ’s presence to his people. By engaging in casual talks, instances will come and opportunities will give way for an occasion in which the priest could explain the significance of marriage. When rapport is established between the priest and the people it would be easy for the priest to convince the people especially the unwed couples to appreciate the sanctity of marriage.If the situation now in the parish portrays weddings as just passing activities, it would the proper time to change and shift strategies. The cudgel is at the hands of the pastors in the parishes and the lay people engaged in the apostolate of enriching marriages. It is not only about observing or following properly the marriage laws that we have, but moreso on the Christian presence which guides every couple towards the perfection of their marital covenant.

FAMILY LIFE AND MINISTRY

The family is considered as the vital cell of society. The attitudes and background of a family is determinant to what a society is. The parish as an agent of moral integrity of a particular community is expected to conduct activities to ascertain the wellbeing of the families in the parish. The program of the church that administers to this concern is the Family and Life Apostolate.
Our invited speaker gave us an orientation about the Family and Life Apostolate Program basically implemented in the Archdiocese of Cebu. As what has been presented, the FLA is not a new organization in the Church, rather it is an evangelization program and pastoral formation of families. This is a very good response of the Church to the deteriorating values of the Filipino families. The Church has always hoped in the family as to be considered the Church in the home. The FLA is an agent of formation for the family. For this reason it has its variety of programs for formation in the diocesan level and especially in the parish level. The FLA program as presented to us by our invited speaker is very much useful for the families. But the problem is on the implementation.
How is it being implemented? How is it received by the parishioners? Are the programs effective? The answers to these questions would redound to the discovery of some challenging situations in this ministry. With regards to the manpower, there are only few lay persons who volunteer themselves to the task of executing the different programs of the FLA. But as of the moment we could still find dedicated lay people who commit themselves to this kind of work. It is encouraging to see these people and listen to their experiences. Even from our speaker at that time, I can see the hope for the Church that enthusiastic lay workers are still there to keep the Church moving in this aspect of family programs. I don’t believe that the declining financial situation would be the primary reason why there is lack of volunteers. Many of the active lay workers are poor yet they remain committed. What I see as the important element is the support of the parish priest. This is what our speakers desire and I agree that it is legitimate. Without the backing of the parish priest no ministry or movement in the Church would succeed particularly in the parish level.
The manner in which a program is implemented also matters. The strategies need to be evaluated not only by the implementors but also by the recipients of the program. Some of the modules are not changed to fit the needs of the participants and to catch their interest and attention. With the rapid pace of development, I think the strategies of the FLA should also be improved. Just for example the Pre-Cana Seminar needs to be improved to suit the participants who are most of the time at their youthful years. These people have been exposed to the current development in technology. For this reason, it would be so boring for them to attend a seminar handled by old people using old strategies. I don’t mean to offend the senior members of the staff. But my point is that no matter how old the facilitators are, they need constant and periodic updating.
There are really a lot of possible activities that could be initiated by the FLA to promote family values. The enrichment of the couple itself can have already a great impact in the family. Looking forward to the future ministry in the parish, I wish that I will never forget the high value of the Family and Life Apostolate. This should not be neglected, because the family like the seminary could be considered as the seedbed of the well-meaning citizens of the society and faithful members of the Church.
Another thing that I also observed of the FLA more particularly in our parish, is that its activities are always the same year after year. Why not invent or plan innovative activities? Having new activities would somehow attract more participants.
I have also perceived a need for the FLA to regularly link-up or coordinate with other ministries within the Church. For example, conducting a family day in the parish level requires active participation of the people from other ministries and apostolate. Saving the families from danger is not only a responsibility of the FLA but also by all in the Church. The role of the FLA must also be shared by other ministries and movements taking into consideration that everyone of us belongs to a family.

Institutional Context of Ministry

For almost nine years I am not so much fully in touch with my parish. I could only stay there during vacation time. But I still know a little of its activities and programs although I could not guarantee the exactness of what I know. It was just about 15 years ago that this parish started to organize the parish pastoral council. At that time the parishioners had only a little grasp regarding their role in the parish organization and administration. There was a confusion in connection with the nature of the PPC as a consultative body. But this issue was clarified by means of some meetings and conferences to orient the members of the PPC.

The PPC is composed of various committees for the different concerns in the parish. But my observation is that until now the committees and ministries have not yet reached the full mobilizing stage wherein the dynamics of lay empowerment is evident. I have the perception that most of the lay persons active in the church ministries still have the attitude of waiting what the parish has to say or to tell. Most of the lay groups lack the initiative to have a collective plans and decisions and bring these into the consideration of the parish priest. Taking into account this situation, I think what the parish priest can do is to create and atmosphere that would encourage the active parishioners to contribute their ideas and suggestions for the well-being of the parish community.

In the aspect of planning, the parish has not yet formulated its vision-mission statement or if there would be any it should have been published or posted. The lack of such statement could be the reason why it is not clear to the parishioners what ought to be done. They have not identified the common goal/s of the whole organizational system in the parish. There are active lay organizations, ministries, apostolates, movements and devotional groups, but there is no communal effort to synchronize and coordinate well the programs and activities that would somehow go in line with the common (or general) objective of the entire parish in conformity with that of the diocese. With this situation at hand there is no comprehensive pastoral plan laid down by the parish with the headship of its pastor.

Looking at the brighter side, despite the absence of a pastoral plan our parish continues to move on. As of this time we have an active and committed parish priest and assistants with the cooperation of some dedicated lay people in the different groups. These groups could be segregated into the different committees that comprise the so called WESTFLY (Worship, Education, Service, Temporalities, Family Life, and Youth).

The evangelization and formation program, as I see it, could be grouped into three: those given as pre-sacramental preparations (pre-cana, pre-jordan, pre-confirmation seminars); those which are conducted by a particular group for their members and new recruits (seminars, trainings, updating, recollection); those which are intended for the whole faithful community (recollections, re-orientation seminars).

On the temporal aspect as of this point in time the parish is still primarily dependent on the Arancel System and other mass offerings. To carry out its projects fund raising activities are conducted such as solicitations and second collections. During the Christmas vacation I learned that the focus of our parish now is the construction of a new parish rectory. This project entails a lot of effort to gather a bigger amount of money for the completion of this project. To my mind this is a good endeavor considering that our parish rectory is nearly dilapidated. But this project should not hinder other concerns such as the continuing evangelization and formation of the parishioners.

Priests, as co-workers with their bishops, have the primary duty of proclaiming the Gospel of God to all. Thus, the highest priority must be given to evangelization. But sadly, the work of evangelization usually falls on the hands of the laity sometimes with little support from the pastors. Well, preaching is always given during the celebration of the Mass. But it doesn’t suffice if we have to consider the percentage of attendance during masses which would roughly be less than 10 percent of the total number of parishioners. If we have to count the efforts, the pastor would say that much effort have been afforded to the work of evangelization. But if we have to compare the amount of money spent for evangelizing works as against the maintenance and construction of projects, did we spent much for preaching the word of God?

Another aspect which the parish has not yet given attention is the works of charity, especially for the needy. This must be a part of the proper objectives of our local Church. Would the parish include this matter in its plan for the administration of temporal goods? The answer only lies in the well integrated Parish Administrator. May the charitable works not become one of the often neglected aspects of my ministry. Sometimes we get too engrossed with what gives us comfort and we only remember the needy during Christmas. They just become objects of our disguised charity to satisfy the fad being brought about by the season. And I fear that I may only just be satisfied with giving “bundles of joy.” I pray that the Lord may help me anchor my vision of ministry in my heart so that the aspirations which I have written may not just remain in theory but in the future be seen and felt in the actual experience.

A Reflection on Mk 2:13-17

There was a time when i was upset by the rampant corruption happening in our local government. I looked at our politicians as rightly to be denounced or criticized because of mishandling the public wealth. When I heard them talk with empty promises most expecially during elections the immediate reaction would be with a yaaaks or with an ew! These people must not merit special attention.

Dear brothers in Christ the Gospel (Mk 2:13-17) changes my paradigm. Jesus set an example that it is sin that is to be denounced not the sinners. He did not condemn them. He talked and eat with them. Jesus even invited them to follow him. He focused not on the misdeeds but on the goodness and dignity present in every human person. Are we doing the same as Jesus did to our corrupt politicians, to those who are considered public sinners of our society? What kind of pastoral care we or the Church extended to these kind of people. These things are easier to be said than to be done.

Honestly speaking, I am afraid that I may have a hard dealing with the corrupt government officials. It's okey just to talk and eat with thim, but to let them realize that Jesus calls them is not that easy. We have to assure them that the Lord is nor indifferent to their situation. We have to let Christ's presence be felt by these people. And let them experience conversion of heart.

As I said, this task is not easy. It needs thorough preparation on our part. The reason why we need formation. Let us try to reflect on this. Have we made each day in seminary formation an opportunity for us to learn the example of Jesus who comes not for the righteous but sinners? Do we allow ourselves to be formed and transformed according to the Heart of Jesus, so full of compassion and love.

Jesus Heals Peter's Mother-in-Law

When we reflect on the serious problems that trouble humanity today, we may ask ourselves why all this should take place. Sisters and brothers in Christ, the Gospel of today is a reply to human problems. Jesus sees the sad reality of suffering and disease. Let us now try to consider the first part of today’s Gospel. The mother-in-law of Peter is in bed with fever. Jesus approaches her, takes her hand and helps her to stand up; as soon as she is up she begins serving them.

First of all, as soon as they told him about the sick person, Jesus immediately went to see the suffering one. Is this what we behave? Don’t we rather try to avoid such people and the homes where there is suffering?

The second gesture of Jesus is even more important: he takes the mother-in-law of Peter by the hand and “helps her up.” In the New Testament this expression is used for “resurrection.” The sick person lying in bed, unable to move, prisoner of illness, is the person who is the victim of sin or the one burdened with some inhuman situation (disease, injustice, oppression…). One day Jesus approaches this person and raises this person to a new life. The Christian now has the task of repeating the gestures of the Master: to get near those who have no strength to stand and help them out of the unhappy situation they are in.

The third detail (the healed woman begins to serve Christ and the brothers) is also significant. It is an indication that whoever is healed must once more become an active member of the community.

The next scene of today’s Gospel shows Jesus curing all kinds of diseases. If Christians pray to God only for cures, for good health, for luck in life, or good jobs; aren’t they seeking only sensational and material happiness? Jesus did not teach us to work miracles; he did not solve all the problems of the people of his time. He only posed some significant gestures to show us that God is not indifferent to the people’s miserable conditions. By curing the sick, Jesus shows that his coming has initiated a new world from which sorrow and suffering have to be banned. The kingdom of evil, that is, all that hinders a person from being truly human, has been challenged and defeated.

What can we do to foster the creation of a new humanity? Do we need the power to work wonders in order to change the world? What does Christ teach? Let us see: if all people were to love each other. If instead of fighting, hating and warring, we were to combine all our abilities and efforts and put them at the service of our sisters and brothers, wouldn’t suffering, disease and hunger be immensely alleviated in this world?

Personal Context of Ministry

This is a reflection on the personal context of ministry. The reading material “Ministerial Effectiveness” is the springboard of this reflection. This reading material proposed a three-step model to measure the effectiveness of a minister. It involves changes in (a) insights and understandings, (2) attitudes, and (3) behaviors. The article also sees the prime role of a minister as an enables because success in ministry is based primarily on the effect clergy have on those to whom they minister.

As a newly ordained it is still obscure on part to foresee the future of my ministry. The only thing which could be clearer is the person I become due to the years of formation in the seminary. To focus on the future success is still far from my consideration as of this moment. I am more inclined to take into my conviction the statement that “God calls the church to be faithful, rather than successful as the world views success.”[1]

My concern now is how my person would interact with God and with the people. In my own opinion it would start with my cooperation with the grace of God. Effectiveness should flow from the character of the person. This means that first of all I am a witness to what I am called to do mission in the church. The measurement then is not counting how long will I endure in this ministry or how wide will me responsibility be.

Relationship then really matters. How I would relate with God and with his people is certainly a contributing factor in building up my person, as created by God, redeemed by Christ and sanctified by the Holy Spirit. Becoming apart or separated from the believing community would really endanger my calling to minister. My experience would tell me that being with the people enhances my faith. I learn many things in the faith of the common people. But on the other hand I have also the duty to uplift the faith of the people. This is a give and take relationship in the community where the presence of God is manifested and experienced through the promptings of the Holy Spirit.
Being in the ministry should not be considered as having the same framework with that of the secular world such as business, profession, or occupation where success is measured according to tangible criteria. In church ministry our hope is to attain holiness in union with God as a community. We hope for the coming of the Kingdom as promised by our Lord Jesus Christ. Our effort, then, is to be geared towards the building of the Kingdom of God
[1] H. Newton Malony and Richard Hunt, The Psychology of Clergy, p. 112.

PRIEST AS STEWARD: LAYMAN’S VIEW AND EXPECTATION

This topic was expounded by our three lay resource persons. One of them, a woman, said that a priest must lead the people and set a good example to the people or particularly to his parishioners. The finances especially in the parish must be transparent. The priest has in his power to put this system of financial transparency into practice so as not to create suspicions among the parishioners. This would also be an assurance that the contributions or donations are managed effectively. If the finances in the parish are transparent, the people will also be in all out support to the parish programs. Another point she raised is that the priest should be prayerful.

Another speaker, a layman, talked about the attitude of the priest in receiving suggestions. He said the priest should be flexible. He also advised that the priest must be firm but also be fair. It must be understood and noted that the people have other priorities in life. The priest can also become the bridge between the rich and the poor thereby giving them access to resources.

One speaker said that the priest is held in high esteem by the people. Thus, it is a situation that the power can be used to a very good advantage. The priest can make friends. And he encouraged us if we will become priests that we must be a man of God.

Our present context of the Catholic community still has the esteemed reverence for the priests. This is observable mostly in the rural areas. The people usually have high expectations for the priests. But in the reality, the priest is also a human being with imperfections. The human limitations of a priest when discovered by his people would sometimes cause disappointments. Such displeasure may result to rejection of the priest or worse the priest may be looked down by some people.

Living a priestly life has indeed great demands. In my own opinion, human limitations should not be an excuse for incontinence, but rather a reason to be more watchful and more faithful to the demands of the Gospel. People’s understanding and concept of what a priest should be has moved me to become more concerned about preparing for the future ministry in the parish setting. Knowing the people’s expectation should not give me discouragement but instead an inspiration for me to move towards a better life.

It is also very good to receive feedback from the parishioners from time to time. Through this way the priest can have a check and balance with regard to his performance of his functions. It is also an opportunity to examine one’s personal relationship with the people and with God. Our activity of listening to the lay people about their expectations of priests was an eye opener. Considering the fact that the speakers are practicing Catholics and active in their respective communities, I understand that their expectations are all legitimate. Many of their kind keep the church alive and active. Sometime the priest could have gone in its dull times in the ministry and his works could just become so administrative and lack spiritual vigor. But the presence of the active lay faithful has become a redeeming factor that the church continues to move on.It is really heartwarming, although sometimes frustrating, to hear from the lay their views and good aspirations for our priests. This is a manifestation that the Spirit of the Lord is moving and alive in the Church. The only problem is when a priest would no longer listen or pay attention to the feedback of the people. When the priest forgets that he has to be open as what the seminary formation takes into consideration. But I cannot judge a priest who closes himself. What I can only do at this moment is to learn the values that the lay people have shared. May these values be imbedded in my heart so that when the time comes when I myself will be in the shoes of the priest today I may respond positively to the circumstances that may beset the ministry in the Church.