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).