Back in our home about ten years ago, we had the problem of the lack of water. We had to buy water from dealers who sold it at P5.00 per container. Our community is somehow used to this situation. But we just couldn’t do something to remind our local government to solve this problem by means of providing water system. What was ironic then was the news that some of our water resources would be sold to Cebu. Thus, some concerned citizens aired their objections during the public hearing.
This story is a very clear sign how essential water is. Thus, it is so necessary to conserve water. By this I remember a small add in the paper that says “water is life, save it.” There is real connection between water and life. And water is a symbol of life.
Today, we experience the increase of the market of bottled water. People need safe drinking water and the access to this water is becoming more and more commercialized. Thus, those who couldn’t afford the price would just have to settle down to what the government can provide, an inexpensive water from the tap.
Amidst all of these wants for a safe drinking water, could we still hear Jesus saying: “Come to me and drink.” But we may ask is this the water that we need today? Would the scarcity or the high cost of safe drinking water today urges us to seek for the life-giving and eternal source of water? Perhaps one may object that I am talking here of two different aspects of life, the physical and the spiritual. But no matter how different they would seem, they are still part the totality of our persons.
If we experience the scarcity of drinking water, are we not also experiencing the scarcity of life-giving structures in our society? If we seek for an adequate water sources, should we not also seek for the source of living water, Jesus Christ?
Our society could be compared to a drying land in which water is so insufficient. People are thirsting not just for drinking water. But our society is thirsting for justice, peace, solidarity, honesty, good governance, and more. To whom should we turn to if not to Jesus? Jesus invites us to come to him and drink. Now is the time to turn to Jesus. We have to let our society be satiated with living water. We have to let Jesus saturate in all sectors of our society so that our seemingly dying world may come back to life.
2/8/08
An Analysis of Water in John 7:37-39
Delimitation
The situational circumstance of the passage in John 7:37-39 is the Feast of Tabernacles. At the beginning of chapter 17 of this Gospel the Feast was about to start, while at verse 37 it was already the last day of the celebration. Verse 37 could be considered as a beginning of a pericope since it introduces another moment of time. Another reason could be the topic or subject matter. Between verses 36 and 37 we could find a shift in the idea. Verse 36 and a few prior verses tell about Jesus’ saying, “You will look for me and not find [me] and where I am you cannot come.” We find here a shift since verses 27-39 deal with the living water. After verse 39 and following the matter would be about the question of the Messiah’s origin, hence another shift in idea.
John 7:37-39 talks about a single theme which could be treated separately from the preceding and following verses. The previous segment is about the attempt to arrest Jesus while the one that follows after the pericope we are dealing with has another topic. Although the verses that follow could be deemed as a continuation, the thought moved to the question of the origin of the Messiah. Thus, the passage in John 7:37-39 could still be extracted from its immediate gospel account and be considered as one periscope.
Verse 37 could be regarded as the introductory part of the pericope. It gives the setting and then expresses a Jesus’ saying: “Let anyone come to me and drink.” Verse 38 is a quotation from scriptures connected with the saying. An explanation then follows at verse 39 which says that the scripture text quoted refers to the Spirit.
Literary genre
This pericope could be understood as one of Jesus’ sayings particularly a Christological saying. What could have prompted for this saying? Or what could have led to the declaration of this saying? As we have already knew the occasion is the Feast of Tabernacles which lasts for eight days. A ritual that we could find to establish a connection with the ‘saying’ is the daily water libation.[1]
To whom the Gospel is addressed
The hint that could give us a slight description of the addressees of this text is verse 39. This is the author or editor’s explanation of the preceding statement. If the addressees were too familiar with the meaning of the statement, there could be no use of putting explanation. Thus, it is probable that the audience of this gospel were not familiar with the scriptures or they were non-Jews. Another possibility is that such verse is a later addition in order to emphasize the point that after the resurrection those who believe in Jesus would receive the Holy Spirit.
On the other hand, by not mentioning the water libation could be a presumption that the addressees were already familiar with the Feast of Tabernacles. Hence, they could be Jews who were converted to Christianity. They could also be Non-Jews but have contacts with the Jews.
Key phrase
We now put into consideration a key phrase of this pericope that is “rivers of living water”. Before this phrase is the invitation of Jesus, “Let anyone who thirsts come to me and drink.” What should satisfy physical thirst? It is precisely water. So, the invitation of Jesus to come to him and drink could be a signal that Jesus is the living water. But, does the statement refer to physical thirst alone? What could have been the meaning of water? The Greek text uses the word udatoς which appears in eight verses in John while only in seven verses in the synoptics. So, we could see here how significant water or its symbolism is in the fourth Gospel.
When Jesus encountered the Samaritan woman he told her that whoever drinks the living water will never thirst for it will become a spring of water willing up to eternal life (cf. Jn 4:10-14). In this story the woman was going to draw water from Jacob’s well and Jesus asked her for a drink. So, udatoς here is used to refer to the drinking water from the well. In Jn 2:7 the water was to be filled on a jar thus it is for drinking. In Jn 3:5 Jesus answered the question of Nicodemus on how to be born again and it is to be born of water and Spirit.
In the synoptics the word udatoς can be found in Mt 3:16 and Mk 1:10 in which the baptism is Jesus is being told. In Mk 9:41 water is referred to as used for drinking. In Mk 14:13 and Lk 22:10 water carried on a jar. In Lk 16:24 the rich man requested that Lazarus’ fingertip be dipped in water to cool his tongue.
Thus, in the synoptics for the usage of the word udatoς we found two, for baptism and for drinking; whereas, in John the meaning goes more deeply. Water is used in the wedding at Cana and Jesus turned it into wine (Jn 2:7-9). In His conversation with Nicodemus, water could be alluded to baptism (Jn 3:5). In His encounter with the Samaritan woman, Jesus is talking of the living water (Jn 4:10). And the usage reaches to its peak when Jesus gave an invitation to come to him and drink in which it could mean that He is the living water. Water as used for drinking could mean life-giving, but the living water referred to by Jesus gives eternal life. Water in baptism could symbolize new life in Christ because Jesus is the source of eternal life.
Summary
The main theme of the John 7:37-39 is the “living water”. Although in text there is no direct statement which says Jesus is the living water, it is obvious that He is the source of living water that gives eternal life. As we need water to sustain our earthly life, we need Jesus to attain eternal life.
[1] Notes on The Synoptic Gospels and Acts of the Apostles, Session 11-12, page 5.
The situational circumstance of the passage in John 7:37-39 is the Feast of Tabernacles. At the beginning of chapter 17 of this Gospel the Feast was about to start, while at verse 37 it was already the last day of the celebration. Verse 37 could be considered as a beginning of a pericope since it introduces another moment of time. Another reason could be the topic or subject matter. Between verses 36 and 37 we could find a shift in the idea. Verse 36 and a few prior verses tell about Jesus’ saying, “You will look for me and not find [me] and where I am you cannot come.” We find here a shift since verses 27-39 deal with the living water. After verse 39 and following the matter would be about the question of the Messiah’s origin, hence another shift in idea.
John 7:37-39 talks about a single theme which could be treated separately from the preceding and following verses. The previous segment is about the attempt to arrest Jesus while the one that follows after the pericope we are dealing with has another topic. Although the verses that follow could be deemed as a continuation, the thought moved to the question of the origin of the Messiah. Thus, the passage in John 7:37-39 could still be extracted from its immediate gospel account and be considered as one periscope.
Verse 37 could be regarded as the introductory part of the pericope. It gives the setting and then expresses a Jesus’ saying: “Let anyone come to me and drink.” Verse 38 is a quotation from scriptures connected with the saying. An explanation then follows at verse 39 which says that the scripture text quoted refers to the Spirit.
Literary genre
This pericope could be understood as one of Jesus’ sayings particularly a Christological saying. What could have prompted for this saying? Or what could have led to the declaration of this saying? As we have already knew the occasion is the Feast of Tabernacles which lasts for eight days. A ritual that we could find to establish a connection with the ‘saying’ is the daily water libation.[1]
To whom the Gospel is addressed
The hint that could give us a slight description of the addressees of this text is verse 39. This is the author or editor’s explanation of the preceding statement. If the addressees were too familiar with the meaning of the statement, there could be no use of putting explanation. Thus, it is probable that the audience of this gospel were not familiar with the scriptures or they were non-Jews. Another possibility is that such verse is a later addition in order to emphasize the point that after the resurrection those who believe in Jesus would receive the Holy Spirit.
On the other hand, by not mentioning the water libation could be a presumption that the addressees were already familiar with the Feast of Tabernacles. Hence, they could be Jews who were converted to Christianity. They could also be Non-Jews but have contacts with the Jews.
Key phrase
We now put into consideration a key phrase of this pericope that is “rivers of living water”. Before this phrase is the invitation of Jesus, “Let anyone who thirsts come to me and drink.” What should satisfy physical thirst? It is precisely water. So, the invitation of Jesus to come to him and drink could be a signal that Jesus is the living water. But, does the statement refer to physical thirst alone? What could have been the meaning of water? The Greek text uses the word udatoς which appears in eight verses in John while only in seven verses in the synoptics. So, we could see here how significant water or its symbolism is in the fourth Gospel.
When Jesus encountered the Samaritan woman he told her that whoever drinks the living water will never thirst for it will become a spring of water willing up to eternal life (cf. Jn 4:10-14). In this story the woman was going to draw water from Jacob’s well and Jesus asked her for a drink. So, udatoς here is used to refer to the drinking water from the well. In Jn 2:7 the water was to be filled on a jar thus it is for drinking. In Jn 3:5 Jesus answered the question of Nicodemus on how to be born again and it is to be born of water and Spirit.
In the synoptics the word udatoς can be found in Mt 3:16 and Mk 1:10 in which the baptism is Jesus is being told. In Mk 9:41 water is referred to as used for drinking. In Mk 14:13 and Lk 22:10 water carried on a jar. In Lk 16:24 the rich man requested that Lazarus’ fingertip be dipped in water to cool his tongue.
Thus, in the synoptics for the usage of the word udatoς we found two, for baptism and for drinking; whereas, in John the meaning goes more deeply. Water is used in the wedding at Cana and Jesus turned it into wine (Jn 2:7-9). In His conversation with Nicodemus, water could be alluded to baptism (Jn 3:5). In His encounter with the Samaritan woman, Jesus is talking of the living water (Jn 4:10). And the usage reaches to its peak when Jesus gave an invitation to come to him and drink in which it could mean that He is the living water. Water as used for drinking could mean life-giving, but the living water referred to by Jesus gives eternal life. Water in baptism could symbolize new life in Christ because Jesus is the source of eternal life.
Summary
The main theme of the John 7:37-39 is the “living water”. Although in text there is no direct statement which says Jesus is the living water, it is obvious that He is the source of living water that gives eternal life. As we need water to sustain our earthly life, we need Jesus to attain eternal life.
[1] Notes on The Synoptic Gospels and Acts of the Apostles, Session 11-12, page 5.
1/18/08
Let God Speak Through Our Lives
How can you describe our world today? Perhaps many would say that we are in a state of crisis. But in spite of this situation we struggle to survive amidst the varied problems present in the different spheres of our society. We are endangered by a number of issues –political, economic, social, and even religious. Not only the government but the whole fabric of our society is threatened by moral degeneration. We should be worried then of the dangers we face today – how these things would affect us especially in each of our family. We should also be concerned with every individual human person especially the young who might become lost and entangled in this obviously defective situation.
In these circumstances, one may question the Christian community how did it lived the Gospel. It would seem to appear that the word of God had not yet penetrated to the heart of our civilization.
But God continues to speak through the lives of people who totally dedicate their lives for human development. Through these men and women, God’s word becomes meaningful and relevant for all especially the hopeless. God continues to touch the hearts of everyone through diverse and sometimes unusual instruments.
When the Lord touches the heart of a person, the experience would be so extraordinary that would fill that person with deep inspiration which sometimes led him or her to write a song out of that experience. Isn’t it wonderfully fascinating when the song continues to inspire others even though there is no personal contact with the songwriter? In similar situation, a person may be inspired by mere listening to someone’s story without having direct involvement to the story being told.
How are we influenced by people upon listening to their true stories of dedication and struggle for justice, peace and equality? Without seeking personal gain, some sincerely labor for the promotion and protection of human dignity. Despite the tide of corruption there are still people who courageously stand for honest and good governance. Isn’t it so inspiring to hear stories of these people who work unselfishly for others? They might be unnoticed, yet their lives become the voice of God speaking to everyone and bringing hope to our embittered world.
As Christians we are called to live by the values of the gospel. Therefore it is not just enough that we hear the word of God, but we are called to share the word and become the word that we share. No matter what is our status, age or gender, we are called to enflesh God’s word in all our activities. In other words, the word becomes alive – a living word. This is the word that gives life to the dying world, the word that loves the unloved and brings hope to the hopeless.
When we go to campaign for vocation our work will not be so much about explaining the word vocation, but rather on making this word alive. The Lord has already been calling and touching the hearts of the people we are going to meet. What we can do is to let God speak to them through our stories of encounter with Him.
To a people who seemingly lost the appreciation of deeper meaning and value of life, the world needs men and women who are willing to bring hope and to resound the living word of God through their lives.
1/9/08
God’s Love is Obscure
Reading the parable of the prodigal son gives me an assurance of the great love of God. But there are just times when I rather ignore this love of God and I fall into doing against his will. It seems like I sometimes become the wayward son. But when I am awakened from my slumber, I come to realize how fool I had been. I should have expected to receive retaliation and punishment from God but the opposite thing happened, I felt loved by the Lord most dearly. I had really a hard time to go into repentance, but on the other hand the happiness is very much incomparable similar to the restoration of the fellowship of the son with his father. The attitude of the father in the story is so encouraging that no one would be hesitant to draw nearer to him despite sinfulness.
Although I can associate myself with the younger son, I am more inclined to reflect on the situation of the elder one. The situation of the younger son appears to me as so exaggerated. I said to myself that I have not committed sin as great as his. Looking further to what I said, I come to realize that I am susceptible to self-righteousness as what the character of the elder son projects in the story. There is a sense of jealousy or envy seeing upon a person receiving honor even if that one has done more wrong. But I have to change this perspective as I have learned from the parable to have a welcoming attitude. Despite the unbecoming attitude of the elder son, the father did not scold him but rather the father loving explained to him the reasons for welcoming the younger son. Further reflection leads me to discover the graciousness of the father during the span of time spent by the elder son with his father.
It is rather easy for me to recognize the love of God when I experienced forgiveness than to appreciate his love in the ordinary experiences. Ordinary events could just be trivial compared to the unusual, but God’s love is still present in the ordinary. There are also times that God’s love seems missing but later on it appears to be so marvelous.
When my father died, I thought God’s love for me had faltered and he already neglected me. I thought He did not listen to my prayers and it added much to my grief at the loss of my father. Thus, to pray more and more at that time was so heavy for me. I did not abandon my faith, but my heart could tell how it was so difficult to believe in a God whom I thought did not love me anymore. But thanks to God’s grace, I was able to recover my faith although it took me more than a year to discover the wisdom of that event.
By the death of my father I found out how we are loved by our neighbors. I was able to encounter and appreciate people who are willing to extend a hand to those who suffer. I was able also to stand on my own and act as head of our family. There was really the hand of God working in that event but I did not recognize it immediately. My senses were covered with my misconceptions that I was not able to see the great love of God.
In seeking to understand the vulnerability of my faith, I tried to examine what was my perception of God. Since my childhood I was told that God is the Creator who provided everything. It was easy for me to understand this view because I had a father who is a good provider. Later on I learned and thought that God punishes our wrongdoings. As a child I had no difficulty of grasping this notion because I usually received punishment from my mother whenever I committed wrong. My mother then gave me a number of whips while I was kneeling and afterwards ordered me to ask forgiveness from God orally. This experience shaped my perceptions which now I found to be an obstacle to the image of a liberating and loving God.
I came from those insights which are somehow already imbedded in my subconscious. What I must to do today is to purify those insights as I continue to experience God’s love working in me and in others. Now I see God as loving and he invites me to live in that love. Although there are moments when this love becomes obscure, but I have to build a strong conviction that in due time I will see the wisdom of his love. Or even if I will not see I believe that God loves me more than what I can comprehend.
1/7/08
Christmas Exchanging Gifts (A Christmas Reflection on the Theology of the Priesthood)
I went home for the Christmas break on
We celebrate Christmas as a feast of our redemption and certainly not just the feast of a baby’s birth. Christmas portrays the profound mystery of the presence of Good with his people. The events that are connected with the mystery of incarnation are remembered, recalled and relived. There is really a great joy of coming to know that God shares with our humanity. The Christmas event presents the awesome mystery of God’s act of entering into human history. As human persons this event gives us dignity as well as encouragement to carry on Christ’s work here on earth. The incarnation event together with the resurrection could be set as the hinge through which we carry the different ministries and charisms in the church. Christ’s coming into the world gives a unifying value of the different levels of our participation in the life of the church.
The Lord Jesus, "whom the Father has sent into the world" (Jn
The prologue of
By gazing towards that person who is the central figure and whose birth we celebrate at Christmas, we can find a model par excellence on giving. The act of giving is understood by many as the spirit of Christmas. During Christmas we give or exchange gifts. But Jesus’ act of giving is not only about giving something, He who is the giver is Himself the gift. Such is the most amazing act of giving, a form of giving one’s life out of love. He says, “No one has greater love than this, to lay down one’s life for one’s friends” (John
In the midst of merry-making during Christmas, I could not find any excuse to disregard what actually happened to that child born in the manger. As a follower of Christ, I must be moved by his love to become generous of myself. But how could I give a good reason for expecting to receive Christmas gifts when I am not the one celebrating the birthday? In our culture we practice giving presents to a birthday celebrant. Contemplating at Jesus born in a manger, I feel sad not to have anything to give as present. Unlike the magi, I have no gift to bring. Oh Lord, what can I give you this Christmas?
If celebrating Christmas is like celebrating anyone’s birthday, there must be an urgent longing deep inside us to give presents as we are drawn towards the example of the One whose birth we celebrate. But we may not have any possession to be worthy as a gift. If this is the case the best we can do is to allow ourselves to become the gift as the love of Jesus challenges us to be. In that sense, the offerer becomes the offering himself. We may not be able to lay down our lives, although not impossible. But self-offering could mean self-dedication and faithfulness to our vocation. It could also be a priestly act of offering oneself to the Lord, since we are called to participate in the one priesthood of Christ.
Though they differ from one another in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless interrelated: each of them in its own special way is a participation in the one priesthood of Christ. The ministerial priest, by the sacred power he enjoys, teaches and rules the priestly people; acting in the person of Christ, he makes present the Eucharistic sacrifice, and offers it to God in the name of all the people. But the faithful, in virtue of their royal priesthood, join in the offering of the Eucharist. They likewise exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity. (LG, 10)
Therefore, celebrating Christmas is an opportune time to renew our commitment to God. Jesus has set an example of self-giving. Now, it is our turn to emulate such way of giving so that an exchange of gifts may take place. As friends carry out exchanging gifts during Christmas, may we be able to exchange gifts with the Lord. The Lord has accomplished his part. Right now we are challenged to do our turn.
Christmas Exchanging Gifts
I went home for the Christmas break on
We celebrate Christmas as a feast of our redemption and certainly not just the feast of a baby’s birth. Christmas portrays the profound mystery of the presence of Good with his people. The events that are connected with the mystery of incarnation are remembered, recalled and relived. There is really a great joy of coming to know that God shares with our humanity. The Christmas event presents the awesome mystery of God’s act of entering into human history. As human persons this event gives us dignity as well as encouragement to carry on Christ’s work here on earth. The incarnation event together with the resurrection could be set as the hinge through which we carry the different ministries and charisms in the church. Christ’s coming into the world gives a unifying value of the different levels of our participation in the life of the church.
The Lord Jesus, "whom the Father has sent into the world" (Jn
The prologue of
By gazing towards that person who is the central figure and whose birth we celebrate at Christmas, we can find a model par excellence on giving. The act of giving is understood by many as the spirit of Christmas. During Christmas we give or exchange gifts. But Jesus’ act of giving is not only about giving something, He who is the giver is Himself the gift. Such is the most amazing act of giving, a form of giving one’s life out of love. He says, “No one has greater love than this, to lay down one’s life for one’s friends” (John
In the midst of merry-making during Christmas, I could not find any excuse to disregard what actually happened to that child born in the manger. As a follower of Christ, I must be moved by his love to become generous of myself. But how could I give a good reason for expecting to receive Christmas gifts when I am not the one celebrating the birthday? In our culture we practice giving presents to a birthday celebrant. Contemplating at Jesus born in a manger, I feel sad not to have anything to give as present. Unlike the magi, I have no gift to bring. Oh Lord, what can I give you this Christmas?
If celebrating Christmas is like celebrating anyone’s birthday, there must be an urgent longing deep inside us to give presents as we are drawn towards the example of the One whose birth we celebrate. But we may not have any possession to be worthy as a gift. If this is the case the best we can do is to allow ourselves to become the gift as the love of Jesus challenges us to be. In that sense, the offerer becomes the offering himself. We may not be able to lay down our lives, although not impossible. But self-offering could mean self-dedication and faithfulness to our vocation. It could also be a priestly act of offering oneself to the Lord, since we are called to participate in the one priesthood of Christ.
Though they differ from one another in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless interrelated: each of them in its own special way is a participation in the one priesthood of Christ. The ministerial priest, by the sacred power he enjoys, teaches and rules the priestly people; acting in the person of Christ, he makes present the Eucharistic sacrifice, and offers it to God in the name of all the people. But the faithful, in virtue of their royal priesthood, join in the offering of the Eucharist. They likewise exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity. (LG, 10)
Therefore, celebrating Christmas is an opportune time to renew our commitment to God. Jesus has set an example of self-giving. Now, it is our turn to emulate such way of giving so that an exchange of gifts may take place. As friends carry out exchanging gifts during Christmas, may we be able to exchange gifts with the Lord. The Lord has accomplished his part. Right now we are challenged to do our turn.
12/19/07
Christmas Reflection
When I was in the college seminary, our class would usually go for caroling at the start of Christmas break. There was a song whose lines run like this: “Christmas is not about Santa Claus. It’s about Jesus the Savior of the world.” This is true but I have not found a Christmas without the image of Santa Claus either in Christmas trees, gift wrappers or wall decors. We even enjoy watching someone impersonating Santa just like we experienced during our Christmas party with the indigent children. We usually associate his presence with gift giving and receiving. But how relevant is Santa Claus in our celebration of Christmas? At the extreme some fundamentalists associate him with paganism. On the other extreme, perhaps he is the commercialized image of St. Nicholas whose feast the church commemorates on December 6. But either explanation is not so vital. What could be more important are the values and attitudes we associate with his image. I am comfortable at imagining Santa Claus as a very generous person or any person who is always willing to give something to those in need.
The spirit of Christmas as shared by the majority opinion is found in giving. The desire to give at Christmas is embedded in our tradition. Reflecting further on giving, a model par excellence can be found by gazing towards that person who is the central figure and whose birth we celebrate at Christmas. Jesus Christ is not only the giver but he is the gift himself. Such is the most amazing act of giving, a form of giving one’s life out of love. He says, “No one has greater love than this, to lay down one’s life for one’s friends” (John 15:13). He has demonstrated this love on the cross. Thus, by looking at the face of Jesus in the manger, one could discover the link with Christ crucified. The Lord chose to share with our humanity by being born in that poor condition. Is it not an act raising our dignity that the Son of God is born as human to redeem humanity on the cross?
In the midst of merry-making during Christmas, I could not find any excuse to disregard what actually happened to that child born in the manger. The message of giving is best illustrated if the whole life of Jesus is considered.
As a follower of Christ, I must be moved by his love to become generous of myself. But how could I give a good reason for expecting to receive Christmas gifts when I am not the one celebrating the birthday? In our culture we practice giving presents to a birthday celebrant. Contemplating at Jesus born in a manger, I feel sad not to have anything to give as present. Unlike the three magi, I have no gift to bring. Oh Lord, what can I give you this Christmas?
The spirit of Christmas as shared by the majority opinion is found in giving. The desire to give at Christmas is embedded in our tradition. Reflecting further on giving, a model par excellence can be found by gazing towards that person who is the central figure and whose birth we celebrate at Christmas. Jesus Christ is not only the giver but he is the gift himself. Such is the most amazing act of giving, a form of giving one’s life out of love. He says, “No one has greater love than this, to lay down one’s life for one’s friends” (John 15:13). He has demonstrated this love on the cross. Thus, by looking at the face of Jesus in the manger, one could discover the link with Christ crucified. The Lord chose to share with our humanity by being born in that poor condition. Is it not an act raising our dignity that the Son of God is born as human to redeem humanity on the cross?
In the midst of merry-making during Christmas, I could not find any excuse to disregard what actually happened to that child born in the manger. The message of giving is best illustrated if the whole life of Jesus is considered.
As a follower of Christ, I must be moved by his love to become generous of myself. But how could I give a good reason for expecting to receive Christmas gifts when I am not the one celebrating the birthday? In our culture we practice giving presents to a birthday celebrant. Contemplating at Jesus born in a manger, I feel sad not to have anything to give as present. Unlike the three magi, I have no gift to bring. Oh Lord, what can I give you this Christmas?
If I will have to celebrate Christmas, it would be just like celebrating anyone’s birthday. Now, therefore, there is an urgent longing deep inside of me to give presents. I am drawn towards the example of the One whose birth we celebrate. But I don’t have possessions worthy as a gift. There is no more I can do than to allow myself to become the gift as the love of Jesus challenges me to be. In that sense, the offerer becomes the offering himself. I may not be able to lay down my life, although not impossible. But self-offering could mean self-dedication and faithfulness to my vocation. It could also be an act of offering oneself to the Lord through self-sacrifice and perseverance.
Therefore, celebrating Christmas is an opportune time to renew my commitment to the Lord. Jesus has set an example of self-giving. Now, it is my turn to emulate such way of giving so that an exchange of gifts may take place. As friends carry out exchanging gifts during Christmas, may I be able to exchange gifts with the Lord. The Lord has accomplished his part. Right now I am challenged to do my turn.
Therefore, celebrating Christmas is an opportune time to renew my commitment to the Lord. Jesus has set an example of self-giving. Now, it is my turn to emulate such way of giving so that an exchange of gifts may take place. As friends carry out exchanging gifts during Christmas, may I be able to exchange gifts with the Lord. The Lord has accomplished his part. Right now I am challenged to do my turn.
Advent Reflection
In the catholic liturgy, advent is a season at the beginning of the calendar towards Christmas. I understood advent as a time of preparation for Christmas, the celebration commemorating Jesus’ coming on earth, and also it encourages us to prepare for His second coming. But the significance of advent in our local catholic community has always been surpassed by the pompous and festive mood in anticipating Christmas day. Even before advent season we already hear yuletide carols in the air. Well, this could be justified by saying that it is a way of preparing for Christmas. This could be the way of setting the atmosphere so that one may be disposed at rejoicing for the Lord’s coming. But at this moment of putting Christmas decors and lights, singing Christmas carols, and having Christmas parties, can we find the ambiance of preparation by way of vigilance, repentance and conversion? Perhaps for a few, who spend time in having advent recollection or just having a pure conviction of the meaning of advent, preparation is worthwhile.
During this season, John the Baptist is placed at the limelight. The forerunner declares, “Repent, for the kingdom of heaven is at hand! … Prepare the way of the Lord, make straight his paths” (Matthew 3:2-3). This prophetic message reverberates in every corner of the Church whether it is listened to or not. As the Church re-echoes the call of Jesus’ precursor, I asked myself, how do I heed to this call? There are only four days to go before Christmas day and yet I could not consider myself fully prepared. But there is still a chance and I feel the Lord is not tired of giving chances. Preparation must be done constantly. Thus, I am grateful for the Lord’s inspiration in having this advent reflection. I come to the realization that preparing for the Lord’s coming is not just during the season of advent but in everyday of my life. The call of the prophet of advent is a reminder or a sort of wake-up call for the heart that has been insensitive through the years. Now is the chance to regain the vigilant and joyful anticipation of coming face to face with the Lord.
Looking back to the glitters and sounds that the secular world propagates during advent, I found myself annoyed. But on second thought, I realized that these things could be used to awaken the religious imagination. It is just on my disposition and way of understanding that the glamorous things related to Christmas could be considered as reminders. These things are pointing towards commemorating the Lord’s birth that is no less detached from his second coming. These two comings are clearly elucidated during advent. But I expect a third one which I feel could be the most meaningful at the present moment of my life. Such is Christ’s coming into my heart.
I wish for a renewed appreciation of advent. Preparing for the celebration of the Lord’s birth is valuable. Relatively of higher value is the preparation for the Lord’s second coming which nobody knows when to happen. But the most ardent is the expectation of His coming into one’s heart. Thus, preparing the heart to be the Lord’s dwelling place is indispensable. The Lord always knocks at the door of each heart and he is waiting for anyone who is ready to let him in. This heart must be prepared, be cleansed and be made level so that the One who is to come is welcomed in a noble dwelling. Thus, I pray, “Come, Lord Jesus! Take birth in my heart and create this heart to be your dwelling place.”
During this season, John the Baptist is placed at the limelight. The forerunner declares, “Repent, for the kingdom of heaven is at hand! … Prepare the way of the Lord, make straight his paths” (Matthew 3:2-3). This prophetic message reverberates in every corner of the Church whether it is listened to or not. As the Church re-echoes the call of Jesus’ precursor, I asked myself, how do I heed to this call? There are only four days to go before Christmas day and yet I could not consider myself fully prepared. But there is still a chance and I feel the Lord is not tired of giving chances. Preparation must be done constantly. Thus, I am grateful for the Lord’s inspiration in having this advent reflection. I come to the realization that preparing for the Lord’s coming is not just during the season of advent but in everyday of my life. The call of the prophet of advent is a reminder or a sort of wake-up call for the heart that has been insensitive through the years. Now is the chance to regain the vigilant and joyful anticipation of coming face to face with the Lord.
Looking back to the glitters and sounds that the secular world propagates during advent, I found myself annoyed. But on second thought, I realized that these things could be used to awaken the religious imagination. It is just on my disposition and way of understanding that the glamorous things related to Christmas could be considered as reminders. These things are pointing towards commemorating the Lord’s birth that is no less detached from his second coming. These two comings are clearly elucidated during advent. But I expect a third one which I feel could be the most meaningful at the present moment of my life. Such is Christ’s coming into my heart.
I wish for a renewed appreciation of advent. Preparing for the celebration of the Lord’s birth is valuable. Relatively of higher value is the preparation for the Lord’s second coming which nobody knows when to happen. But the most ardent is the expectation of His coming into one’s heart. Thus, preparing the heart to be the Lord’s dwelling place is indispensable. The Lord always knocks at the door of each heart and he is waiting for anyone who is ready to let him in. This heart must be prepared, be cleansed and be made level so that the One who is to come is welcomed in a noble dwelling. Thus, I pray, “Come, Lord Jesus! Take birth in my heart and create this heart to be your dwelling place.”
11/26/07
TR3
Experience:
Kaniadtong miaging Sabado, Noviembre 26, 2007, gibati nako ang kalipay sa akong paghimamat sa selda leader nga akong kanunay makauban sa pagduaw sa pipila ka bag-ong BEC selda didto sa Panalipan. Nalipay ko kay nagkita na usab mi ug siya mibalita nako sa mga kalambo-an sulod sa mga semana nga wala ako makahigayon sa pagduaw didtong dapita. Sa among pagpadayon sa among panagsultianay siya mipadayag sa iyang gibati niadtong Septembre 16 kanus-a dinhay usa ka salo-salo sa ilang balay diin usa ako sa nakatambong sanglit iya man usab akong gipaadto sa ilaha. Miingon siya nako nga wala gyud niya kapugngi nga mitulo ang iyang luha nga dinhay importanteng tawo nga wala makahigayon sa pag-adto sa ila kay dinhay laing tawo nga midapit. Sa pagpadayon sa among pag-estorya ako siyang giingnan nga basin kon dili gyud tuyo ang pagpakaubos sa ilang kahimtang ug ako mipahinumdom kaniya sa ka-importante usab sa akong pagtambong ug sa uban pang lumilihok sa ilang kapilya.
Social Analysis:
Dili gyud ko makabasol sa maong selda leader nga mobati og kaguol niadtong hitabo-a. Nangandam na man gyud sila ug nagdahom nga mo-adto gyud ang maong tawo sa ilang balay. Sa laing bahin dili usab ako makabasol nga napakyas pagtambong ang maong tawo. Wala man gud niya mahibaw-i kon unsa kasibot sa ilang pag-andam ug ang kahinam nga ilang gibati nga nagpa-abot sa iyang pag-adto. Dinhi akong na-amgohan kon unsa gyud diay ka-importante ang presensya nga ikapaambit ngadto sa ubang tawo dinha sa pagpangalagad sa Simbahan.
Theological Reflection:
Kinahanglan gyud ang presensya nga walay pagpinig sa kahimtang sa tawo. Bisan pa’g walay intensyon sa ubos nga pagtan-aw, apan ang gibati sa maong selda leader nagdala nako ngadto sa pagpamalandong sa presensya nga akong ikahatag ngadto sa uban. Tataw gyud dinha sa Ebanghelyo nga ang Ginoo migahin sa iyang panahon aron pagpakig-uban sa katawhan. Ug gani dili lang physical nga presensya ang Iyang gihatag, misaad pa gyud siya sa pagpakig-uban sa Iyang mga tinun-an hangtod sa katapusan sa panahon (Mat 28:20). Mao nga nanghina-ot ako sa akong kaugalingon nga makahatag og pagtagad ug pagpakig-uban sa uban sa walay pag-ila sa kahimtang o social status tinukmod sa paghigugma sa Dios ug sa isigkatawo.
Pastoral Action:
Mahinungdanon gyud kaayo nga dili pakyason ang mga gikasabutan nga kalihokan ma-meeting o ma-kombira man. Angay usab nga himoon ang pagpangumusta ug pagdu-aw sa kabalayan kay makahatag man kini og dugang pag-ila sa kamahinungdanon sa tawo.
10/22/07
Building Society Towards Wholeness
All of us may agree that our society is getting more complex. With this complexity, people are inclined to have a lot of concerns that may include superfluous amenities brought about by the fast developing technology. While others are trying to catch up with the rapid pace of development, many are left too far behind. There are people who are not able to cope with the demands of the present living conditions and they tend to become excluded and marginalized. This reality is an indication that we are yet too distant from reaching the wholeness of our society. Although we can say that our world is getting smaller due to the enhancement of the communication system, still there are persons who are more proximate to us but sometimes we have failed to reach out. These people need most of our attention.
Early this year the Catholic Bishops’ Conference of the Philippines issued a pastoral letter entitled “The Dignity of the Rural Poor – A Gospel Concern.” This letter draws our attention on the rural poor, the greatest victim of our unjust economic order. Our bishops see the need for reform not only of our national institutions but of our moral fiber as a people. We begin this transformation by acknowledging the God-given dignity of the least of Christ’s—and our—brothers and sisters.
In the pastoral field, we have all the opportunities to encounter our underprivileged sisters and brothers. During such occasions how did we do our part in valuing their dignity? Whether in the context of the seminary formation or in the circumstances of being Christians, we have the responsibility to uphold the value of every human being and the whole of creation. Given the present problems and challenges confronted by our society, we have to ask ourselves, what steps did we take so as to build this society towards wholeness?
As it clearly appears in our calendarium, we have set activities that will elicit on us a solid foundation of our concern for the least of Christ’s brothers and sisters. The forthcoming free-clinic in November and the next month’s Christmas party with indigent children are avenues for us as one community to concretize our love and concern for the poor. Let us do these activities then in a formative approach not for the sake of complying with the schedule but as a manner of following Christ who took side with the poor. May our hearts be formed according to the heart of Jesus who opted for the poor. Let us also bear in our minds that in doing our activities we have contributed something for the wholeness of our society. Let us work for the advancement of the poor since it “constitutes a great opportunity for the moral, cultural and even economic growth of all humanity” (Centesimus Annus, 28).
May our concern for the poor be imbedded in our hearts and not be supplanted by the contentment of merely giving alms.Jesus did not just support the poor, but rather he lives with the poor by choosing to become poor himself. This teaches us to live in solidarity with the poor. So we must have to check our lifestyle whether or not it configures with that of our model, Jesus Christ. We also appeal to everyone’s conscience to take into account collaborative efforts to uplift the lives of the commonly neglected sector of our society be it in the framework of politics, economy, culture or environment. These concerns don’t run just for a year but more than our lifetime. We struggle for wholeness not tomorrow but now, not only today but everyday.
10/6/07
A Reflection on the Article of Daniel J McNamara SJ, “Reflections on Presence”
This article situates itself on the principle of opening the Church to the modern world seeking to understand and to be understood. It presents the relationship of science and theology in the sense that science can give epistemic support to theology and theology can be validated by experiments of science respecting each other’s difference of method.
It proceeds by giving example on this dialogue of science and theology at the beginning of twentieth century when Teilhard de Chardin showed the convergence of the science of evolution with the teachings of the Catholic Church. It was an attempt of bridging the gap by using analogous terms.
Turning to the category ‘presence’ the article first considers its place in Philippine culture as more meaningfully illustrated in the jeepney experience. From this experience he deduce the Filipino cultural value of presence that is not just about the usefulness but the concern for the person.
In the context of modern science presence means that we live in the same physical world as all physical bodies of masses. In line with this idea the author of this article made a connection to theology. By the assumption of the big bang theory we may say that at time zero all of material creation stands before God.
Presence is also nuanced in the traditional scholastic category of esse. Pre-esse literally means to stand before or in front of. From the first moment of creation all that exists or will exist exists in the presence of the Creator. This presence implies participation.
In trying to apply the system of hyperphysics, the lowest level of presence which corresponds to the lowest level of existence can be considered as the ‘prime matter’ that had to be energized by form. But after Einstein this is considered as the ultimate material dimension of the universe as of itself formless material energy with a built-in tendency to expand into quantitatively extended space. From this McNamara proceeds with his reflection forming a more meaningful category of science-theology discussion. Starting from the recognition presence, his reflection gives deeper appreciation of the other’s potential to grow and develop into the image of the divine person.
Going further the author’s intention of providing a useful tool in the modern dialogue between science and religion, I find a way to appreciate deeply my connectedness with the rest of creation. If I have to compare the elemental composition of my physical body with that of the earth, the quickest conclusion I could make is that there are common elements that we share. In the light of Genesis 2:7 which states that “the LORD God formed man out of the clay of the ground,” I could establish a closer relationship which I share with the rest of creation. This relationship makes me humble and guides me to have a proper attitude of taking care of the world. To be here on this earth is to be present and to be a part of the whole. What would be my participation? Or, how would I participate? This should be direct towards growth so that in effect I have also nourished my growth.
On the other hand, the article has contributed on the development of the dialogue of science and theology. This approach is much more beneficial than drawing a line of separation between the two. By now, theology must not be viewed as absolutely independent from science. But the discoveries of science can be a basis for further theological discussion of the reality before us. Conversely, science also could listen to theology in order to be guided towards a deeper understanding its present findings.
_________________
SOURCE: Jose Mario Francisco SJ and Roman Miguel de Jesus, ed., Science and Religion… and Culture in the Jesuit Tradition: Perspective from East Asia (Adelaide, Australia: ATF Press, 2006), 125-132.
It proceeds by giving example on this dialogue of science and theology at the beginning of twentieth century when Teilhard de Chardin showed the convergence of the science of evolution with the teachings of the Catholic Church. It was an attempt of bridging the gap by using analogous terms.
Turning to the category ‘presence’ the article first considers its place in Philippine culture as more meaningfully illustrated in the jeepney experience. From this experience he deduce the Filipino cultural value of presence that is not just about the usefulness but the concern for the person.
In the context of modern science presence means that we live in the same physical world as all physical bodies of masses. In line with this idea the author of this article made a connection to theology. By the assumption of the big bang theory we may say that at time zero all of material creation stands before God.
Presence is also nuanced in the traditional scholastic category of esse. Pre-esse literally means to stand before or in front of. From the first moment of creation all that exists or will exist exists in the presence of the Creator. This presence implies participation.
In trying to apply the system of hyperphysics, the lowest level of presence which corresponds to the lowest level of existence can be considered as the ‘prime matter’ that had to be energized by form. But after Einstein this is considered as the ultimate material dimension of the universe as of itself formless material energy with a built-in tendency to expand into quantitatively extended space. From this McNamara proceeds with his reflection forming a more meaningful category of science-theology discussion. Starting from the recognition presence, his reflection gives deeper appreciation of the other’s potential to grow and develop into the image of the divine person.
Going further the author’s intention of providing a useful tool in the modern dialogue between science and religion, I find a way to appreciate deeply my connectedness with the rest of creation. If I have to compare the elemental composition of my physical body with that of the earth, the quickest conclusion I could make is that there are common elements that we share. In the light of Genesis 2:7 which states that “the LORD God formed man out of the clay of the ground,” I could establish a closer relationship which I share with the rest of creation. This relationship makes me humble and guides me to have a proper attitude of taking care of the world. To be here on this earth is to be present and to be a part of the whole. What would be my participation? Or, how would I participate? This should be direct towards growth so that in effect I have also nourished my growth.
On the other hand, the article has contributed on the development of the dialogue of science and theology. This approach is much more beneficial than drawing a line of separation between the two. By now, theology must not be viewed as absolutely independent from science. But the discoveries of science can be a basis for further theological discussion of the reality before us. Conversely, science also could listen to theology in order to be guided towards a deeper understanding its present findings.
_________________
SOURCE: Jose Mario Francisco SJ and Roman Miguel de Jesus, ed., Science and Religion… and Culture in the Jesuit Tradition: Perspective from East Asia (Adelaide, Australia: ATF Press, 2006), 125-132.
9/18/07
TR2
Experience
Last Saturday, September 15, 2007 I joined for the 4th time the household gathering of a newly organized group of neighborhood for a BEC selda. The Makalipang session was facilitated by a selda alagad of another selda since the members are not yet very familiar with the method. I noticed that there are new faces and most of those who attended during the previous sessions were not present. I told them about this and they told me that most of those far from that house did not come. In another conversation prior to the Makalipang, they were talking about the Dawn Rosary movement which has stopped in moving the image of the Blessed Virgin from one house to another. I perceived that they treat the Makalipang similar to that of the Dawn Rosary in which only the persons in-charge come to each house and most of the neighbors do not.
Social Analysis
The situation of the irregularity of attendance in the Makalipang would be ascribed to the inconvenience of the time schedule. If this is the reason, then the people have to set priorities and usually or more reasonably they have to prioritize their household chores and the like. But if only they have understood the visions of organizing BECs, they can voluntarily put other things aside. On the other hand, they still have that mentality of equating the BEC Makalipang with that of popular devotions which do not stress the dream of building a true ecclesial community.
Theological Reflection
That experience moved me to reflect about the importance of a community. We have already emphasized the paraliturgical activity and the smallness BECs that it is composed by a small number of household. But sometimes we took for granted the importance its being a community in which we experience our growth in Christian life. This notion is in contrast to that of an individualistic approach. In the community, faith is nourished just like the early Christians who “devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers (Acts 1:42).” Furthermore, I believe that the Spirit draws every person towards this community. The Spirit shapes the Church as a community of witnesses who, through his power, bear testimony to Jesus the Saviour (Ecclesia in Asia, 17).
Pastoral Action
I order to cast out misconceptions about BEC, I am planning give further input next time when I will be with them. Eventhough how little I can do to help, I have to encourage them to live as a Christian community in the proper sense of the word.
Last Saturday, September 15, 2007 I joined for the 4th time the household gathering of a newly organized group of neighborhood for a BEC selda. The Makalipang session was facilitated by a selda alagad of another selda since the members are not yet very familiar with the method. I noticed that there are new faces and most of those who attended during the previous sessions were not present. I told them about this and they told me that most of those far from that house did not come. In another conversation prior to the Makalipang, they were talking about the Dawn Rosary movement which has stopped in moving the image of the Blessed Virgin from one house to another. I perceived that they treat the Makalipang similar to that of the Dawn Rosary in which only the persons in-charge come to each house and most of the neighbors do not.
Social Analysis
The situation of the irregularity of attendance in the Makalipang would be ascribed to the inconvenience of the time schedule. If this is the reason, then the people have to set priorities and usually or more reasonably they have to prioritize their household chores and the like. But if only they have understood the visions of organizing BECs, they can voluntarily put other things aside. On the other hand, they still have that mentality of equating the BEC Makalipang with that of popular devotions which do not stress the dream of building a true ecclesial community.
Theological Reflection
That experience moved me to reflect about the importance of a community. We have already emphasized the paraliturgical activity and the smallness BECs that it is composed by a small number of household. But sometimes we took for granted the importance its being a community in which we experience our growth in Christian life. This notion is in contrast to that of an individualistic approach. In the community, faith is nourished just like the early Christians who “devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers (Acts 1:42).” Furthermore, I believe that the Spirit draws every person towards this community. The Spirit shapes the Church as a community of witnesses who, through his power, bear testimony to Jesus the Saviour (Ecclesia in Asia, 17).
Pastoral Action
I order to cast out misconceptions about BEC, I am planning give further input next time when I will be with them. Eventhough how little I can do to help, I have to encourage them to live as a Christian community in the proper sense of the word.
9/13/07
Ecumenism
Outline of the Vatican II Decree on Ecumenism
Unitatis Redintegratio
Introduction (1)
· The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council (1).
· Taking part in this ecumenical movement are those who invoke the Triune God and confess Jesus as Lord and Savior (1).
· The Sacred Council is moved by a desire for the restoration of unity among all the followers of Christ (1).
Chapter I Catholic Principles on Ecumenism (2-4)
· The Son of God has been sent by the Father so that by his redemption of the entire human race he might give new life and unify it (2).
· The Lord poured forth His Spirit through whom He has called and gathered together the Church into a unity of faith, hope and charity (2).
· One cannot charge with the sin of separation those who at present are born into communities separated from full communion with the Catholic Church (3).
· Many of the significant elements and endowments which build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church (3).
· The Sacred Council exhorts all the Catholic faithful to recognize the signs of the times and to take an active and intelligent part in the work of ecumenism. The initiatives and activities to promote Christian unity are:
¨ to avoid expressions, judgments and actions which do not represent the condition of our separated brethren
¨ "dialogue" between competent experts from different Churches and Communities
¨ prayer in common
¨ examine their own faithfulness to Christ's will for the Church (4).
Chapter II The Practice of Ecumenism (5-12)
· The attainment of union is the concern of the whole Church (5).
· There can be no ecumenism worthy of the name without interior conversion (7).
· This change of heart and holiness of life should be regarded as the soul of the whole ecumenical movement, and merits the name, "spiritual ecumenism" (8).
· Two main principles governing the practice common worship:
¨ the bearing witness to the unity of the Church
¨ the sharing in the means of grace (8).
· We must get to know the outlook of our separated brethren (9).
· Sacred theology and other branches of knowledge must be taught with due regard for the ecumenical point of view (10).
· The Catholic faith must be explained in such terms as our separated brethren can also really understand (11).
· The cooperation should be developed in a just evaluation of the dignity of the human person, the establishment of peace, the application of the Gospel to social life, the advancement of the arts and sciences in a truly Christian spirit, or also in the use of various remedies to relieve the afflictions of our times (12).
Chapter III Churches and Ecclesial Communion (13-24)
· two chief types of division:
¨ in the East, when the dogmatic formulae of the Councils of Ephesus and Chalcedon were challenged, and when ecclesiastical communion between the Eastern Patriarchates and the Roman See was dissolved.
¨ in the West, stemming from "The Reformation" (13).
I. The Special Consideration of the Eastern Churches (14-18)
· The Holy Council urges all to give due consideration to the special feature of the origin and growth of the Eastern Churches (14).
· These Churches possess true sacraments and above all, by apostolic succession, the priesthood and the Eucharist (15).
· The various theological expressions are to be considered often as mutually complementary rather than conflicting (17).
· The Council hopes that the barrier dividing the Eastern Church and Western Church will be removed (18).
II. Separated Churches and Ecclesial Communities in the West (19-24)
· It must be admitted that in these Churches and ecclesial Communities there exist important differences from the Catholic Church, not only of an historical, sociological, psychological and cultural character, but especially in the interpretation of revealed truth (19).
· We rejoice to see that our separated brethren look to Christ as the source and center of Church unity (20).
· Sacred Scriptures provide for the work of dialogue an instrument of the highest value (21).
· Baptism establishes a sacramental bond of unity which links all who have been reborn by it. The teaching concerning the Lord's Supper, the other sacraments, worship, the ministry of the Church, must be the subject of the dialogue (22).
· Ecumenical dialogue might start with discussion of the application of the Gospel to moral conduct (23).
· This Sacred Council exhorts the faithful to refrain from superficiality and imprudent zeal, which can hinder real progress toward unity (24).
Outline of the Encyclical Letter Ut Unum Sint of the Holy Father John Paul II
on Commitment to Ecumenism
INTRODUCTION (1-4)
The Catholic Church acknowledges and confesses the weaknesses of her members (3).
CHAPTER I - THE CATHOLIC CHURCH'S COMMITMENT TO ECUMENISM
God's plan and communion (UUS,5-6). The Catholic Church bases upon God's plan her ecumenical commitment. She is sent to the world to announce and witness, to make present and spread the mystery of communion, and to gather all people and all things into Christ (5).
The way of ecumenism: the way of the Church (7-14). The Catholic Church embraces with hope the commitment to ecumenism as a duty of the Christian conscience enlightened by faith and guided by love (8).
Renewal and conversion (15-17). The increase of fellowship in a reform which is continuous and carried out in the light of Apostolic Tradition is one of the most important aspects of ecumenism (17).
The fundamental importance of doctrine (18-20. Doctrine needs to be presented in an understandable way to those for whom God himself intends it (19).
The primacy of prayer (21-27). If Christians can grow ever more united in common prayer around Christ, they will grow in the awareness of how little divides them in comparison to what unites them (22).
Ecumenical dialogue (28-30). Dialogue is not simply an exchange of ideas. In some way it is always an "exchange of gifts" (28).
Local structures of dialogue (31-32). Special commissions for ecumenism have been set up by the Bishops' Conferences and the Synods of the Eastern Catholic Churches. Suitable structures similar to these are operating in individual Dioceses (31).
Dialogue as an examination of conscience (33-35). Deeper and more conscious prayer makes dialogue more fruitful (33).
Dialogue as a means of resolving disagreements (35-39). The disagreements in matters of faith should be faced in a sincere spirit of fraternal charity, of respect for the demands of one's own conscience and of the conscience of the other party, with profound humility and love for the truth (39).
Practical cooperation (40). Relations between Christians presuppose call for every possible form of practical cooperation at all levels: pastoral, cultural and social, and that of witnessing to the Gospel message (40).
CHAPTER II - THE FRUITS OF DIALOGUE
Brotherhood rediscovered (41-42). The expression separated brethren is replaced by "other Christians", "others who have received Baptism", and "Christians of other Communities." The "universal brotherhood" of Christians has become a firm ecumenical conviction (42).
Solidarity in the service of humanity (43). The leaders of Christian Communities join together in taking a stand in the name of Christ on important problems concerning man's calling and on freedom, justice, peace, and the future of the world (43).
Approaching one another through the Word of God and through divine worship (44-46). Cooperation has also been made in ecumenical translations of the Bible (44). when the cycles of liturgical readings used by the various Christian Communities in the West are compared, they appear to be essentially the same (45).
Appreciating the endowments present among other Christians (47-48). Dialogue does not extend exclusively to matters of doctrine but engages the whole person; it is a dialogue of love (47).
The growth of communion (49). Both contacts and dialogue have made Christians aware of the elements of faith which they have in common (49).
Dialogue with the Churches of the East (50-51). The process has been slow and arduous, yet a source of great joy; for it has led to the gradual rediscovery of brotherhood (51).
Resuming contacts (52-54). We consider the salvific event which took place when the Church in the East and the Church in the West were not divided (54).
Sister Churches (55-58). There must never be a loss of appreciation for the ecclesiological implication of sharing in the sacraments, especially in the Holy Eucharist (58).
Progress in dialogue (59-61). The Catholic Church and the Orthodox Church can already profess together that common faith in the mystery of the Church and the bond between faith and sacraments (59).
Relations with the Ancient Churches of the East (62-63). We share the faith handed down from the Apostles, as also the same sacraments and the same ministry (62).
Dialogue with other Churches and Ecclesial Communities in the West (64-70). Since 1968 Catholic theologians have been admitted as full members of the theological Department of the World Council of Churches, the Commission on Faith and Order (69).
Ecclesial relations (71-73). In the local Churches there are many programmes and activities which have a stimulating effect at the level of Episcopal Conferences, individual Dioceses and parishes, and at the level of the various ecclesial organizations and movements (73).
Achievements of cooperation (74-76). Christians are becoming ever more united in their rejection of violence, every kind of violence, from wars to social injustice (76).
CHAPTER III - QUANTA EST NOBIS VIA?
Continuing and deepening dialogue (77-79). The possible areas for fuller study are Sacred Scripture and Tradition, the Eucharist, Ordination, the Magisterium, and on the Virgin Mary (79).
Reception of the results already achieved (80-81). This process, which must be carried forward with prudence and in a spirit of faith, will be assisted by the Holy Spirit (81).
Continuing spiritual ecumenism and bearing witness to holiness (82-85). The Catholic Church must enter into what might be called a "dialogue of conversion", which constitutes the spiritual foundation of ecumenical dialogue (82).
Contribution of the Catholic Church to the quest for Christian unity (86-87). We must meet the legitimate desires and expectations of our Christian brethren (88).
The ministry of unity of the Bishop of Rome (88-96). The Roman See acts as moderator (95).
The communion of all particular Churches with the Church of Rome: a necessary condition for unity (97). A ministry which presides so that the ship will not be buffeted by the storms and will one day reach its haven (97).
Full unity and evangelization (98-99). As evangelizers, we must offer Christ's faithful not the image of people divided and separated by unedifying quarrels, but the image of people who are mature in faith and capable of finding a meeting-point beyond the real tensions (98).
EXHORTATION (100-103)
I therefore exhort my Brothers in the Episcopate to be especially mindful of this commitment (101). and I say to you, the faithful of the Catholic Church, and to you, my brothers and sisters of the other Churches and Ecclesial Communities: "Mend your ways, encourage one another, live in harmony, and the God of love and peace will be with you ... The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all" (2 Cor 13:11,13) (103).
New Points Raised by the Encyclical Letter Ut Unum Sint
· Purification of past memories
Consequently, the commitment to ecumenism must be based upon the conversion of hearts and upon prayer, which will also lead to the necessary purification of past memories. With the grace of the Holy Spirit, the Lord's disciples, inspired by love, by the power of the truth and by a sincere desire for mutual forgiveness and reconciliation, are called to re-examine together their painful past and the hurt which that past regrettably continues to provoke even today (UUS, 2).
· Acknowledging our own weaknesses
The Catholic Church acknowledges and confesses the weaknesses of her members, conscious that their sins are so many betrayals of and obstacles to the accomplishment of the Saviour's plan (UUS, 3).
· Asking forgiveness
To the extent that we are responsible for these, I join my Predecessor Paul VI in asking forgiveness (UUS, 88).
· Mutual pilgrimages to the various Churches
Pope's pilgrimages to the various Churches in the different continents and countries of the present-day oikoumene. Given the differing ways in which each of these meetings was conditioned by past events, each had its own special eloquence (UUS, 24).
In recent years, many distinguished leaders of other Churches and Ecclesial Communities have visited me in Rome (UUS, 25).
· Dialogue in the personalist perspective
The capacity for "dialogue" is rooted in the nature of the person and his dignity. Dialogue is an indispensable step along the path towards human self-realization, the self-realization both of each individual and of every human community (UUS, 28).
· Partnership in dialogue
It is necessary to pass from antagonism and conflict to a situation where each party recognizes the other as a partner. When undertaking dialogue, each side must presuppose in the other a desire for reconciliation, for unity in truth. For this to happen, any display of mutual opposition must disappear (UUS, 29).
· The expression separated brethren is replaced
Today we speak of "other Christians", "others who have received Baptism", and "Christians of other Communities". The Directory for the Application of Principles and Norms on Ecumenism refers to the Communities to which these Christians belong as "Churches and Ecclesial Communities that are not in full communion with the Catholic Church" (UUS, 42).
· Reciprocal reception of sacraments
in certain particular cases, to administer the Sacraments of the Eucharist, Penance and Anointing of the Sick to Christians who are not in full communion with the Catholic Church but who greatly desire to receive these sacraments, freely request them and manifest the faith which the Catholic Church professes with regard to these sacraments. Conversely, in specific cases and in particular circumstances, Catholics too can request these same sacraments from ministers of Churches in which these sacraments are valid (UUS, 46).
· Common Martyrology
The courageous witness of so many martyrs of our century, including members of Churches and Ecclesial Communities not in full communion with the Catholic Church, gives new vigour (UUS, 1). God preserves communion among the baptized in the supreme demand of faith, manifested in the sacrifice of life itself (UUS, 84).
· The ministry of unity of the Bishop of Rome
This service of unity, rooted in the action of divine mercy, is entrusted within the College of Bishops to one among those who have received from the Spirit the task, not of exercising power over the people—as the rulers of the Gentiles and their great men do (cf. Mt 20:25; Mk 10:42)—but of leading them towards peaceful pastures (UUS, 94). Do not many of those involved in ecumenism today feel a need for such a ministry? A ministry which presides in truth and love so that the ship—that beautiful symbol which the World Council of Churches has chosen as its emblem— will not be buffeted by the storms and will one day reach its haven (UUS, 97).
· Purification of past memories
Consequently, the commitment to ecumenism must be based upon the conversion of hearts and upon prayer, which will also lead to the necessary purification of past memories. With the grace of the Holy Spirit, the Lord's disciples, inspired by love, by the power of the truth and by a sincere desire for mutual forgiveness and reconciliation, are called to re-examine together their painful past and the hurt which that past regrettably continues to provoke even today (UUS, 2).
· Acknowledging our own weaknesses
The Catholic Church acknowledges and confesses the weaknesses of her members, conscious that their sins are so many betrayals of and obstacles to the accomplishment of the Saviour's plan (UUS, 3).
· Asking forgiveness
To the extent that we are responsible for these, I join my Predecessor Paul VI in asking forgiveness (UUS, 88).
· Mutual pilgrimages to the various Churches
Pope's pilgrimages to the various Churches in the different continents and countries of the present-day oikoumene. Given the differing ways in which each of these meetings was conditioned by past events, each had its own special eloquence (UUS, 24).
In recent years, many distinguished leaders of other Churches and Ecclesial Communities have visited me in Rome (UUS, 25).
· Dialogue in the personalist perspective
The capacity for "dialogue" is rooted in the nature of the person and his dignity. Dialogue is an indispensable step along the path towards human self-realization, the self-realization both of each individual and of every human community (UUS, 28).
· Partnership in dialogue
It is necessary to pass from antagonism and conflict to a situation where each party recognizes the other as a partner. When undertaking dialogue, each side must presuppose in the other a desire for reconciliation, for unity in truth. For this to happen, any display of mutual opposition must disappear (UUS, 29).
· The expression separated brethren is replaced
Today we speak of "other Christians", "others who have received Baptism", and "Christians of other Communities". The Directory for the Application of Principles and Norms on Ecumenism refers to the Communities to which these Christians belong as "Churches and Ecclesial Communities that are not in full communion with the Catholic Church" (UUS, 42).
· Reciprocal reception of sacraments
in certain particular cases, to administer the Sacraments of the Eucharist, Penance and Anointing of the Sick to Christians who are not in full communion with the Catholic Church but who greatly desire to receive these sacraments, freely request them and manifest the faith which the Catholic Church professes with regard to these sacraments. Conversely, in specific cases and in particular circumstances, Catholics too can request these same sacraments from ministers of Churches in which these sacraments are valid (UUS, 46).
· Common Martyrology
The courageous witness of so many martyrs of our century, including members of Churches and Ecclesial Communities not in full communion with the Catholic Church, gives new vigour (UUS, 1). God preserves communion among the baptized in the supreme demand of faith, manifested in the sacrifice of life itself (UUS, 84).
· The ministry of unity of the Bishop of Rome
This service of unity, rooted in the action of divine mercy, is entrusted within the College of Bishops to one among those who have received from the Spirit the task, not of exercising power over the people—as the rulers of the Gentiles and their great men do (cf. Mt 20:25; Mk 10:42)—but of leading them towards peaceful pastures (UUS, 94). Do not many of those involved in ecumenism today feel a need for such a ministry? A ministry which presides in truth and love so that the ship—that beautiful symbol which the World Council of Churches has chosen as its emblem— will not be buffeted by the storms and will one day reach its haven (UUS, 97).
9/10/07
I Am Poor Among The Poor
A great number of people in our country wallow in abject and misery. Our economic condition pushes us to live an austere life. And even if a comfortable living is more preferable we just have to be contented with scarcity because we find no alternative. In our days that luxury in the past has become a necessity (e.g. the use computer) we might consider it a discomfort to have no access on some of the modern gadgets. Poverty is not a choice. It is a misfortune. But even if we consider ourselves poor there are still others who are poorer than us.
As Christ sided with the poor we too are called to do the same. I can live this option for the poor by considering them as fellow sisters and brothers in Christ. My attention should be focused on them and I must cultivate the attitude of sensitivity to their needs. Getting in touch with them is already a great opportunity in promoting their dignity and value in the community. Having this disposition of heart and mind motivates me to interact freely with these people.
With my experience with them in my neighborhood at home and in my pastoral exposures, I find no difficulty in dealing with them. They live simply. They talk of their experiences honestly. Many of them relate with others without any sign of suspicion and pretension. The poorest among them lives in a very pitiful condition in which almost no one sees the hope of relief. Living among them, I find myself materially powerless to transform the situation.
I hear news about people who had their homes demolished. I find people who just sleep in the sidewalk. I see the poor fishermen, farmers and workers, street children, slum dwellers, sidewalk vendors and beggars. In the midst of the injustices suffered by the poor, I find myself questioning what is the cause of all these things. This question needs no mere words for answers but concrete actions done collectively to remedy the plight of the poor.
No one among the poor that I met is pleased with poverty. Most of them dream for a better life. But there are instances that in seeking for a better life, the rights of others are trampled upon. Thus, to desire for alleviation of the impoverished condition should not cause the displacement of others.
On the other hand, to be a sign of hope for the upliftment of the poor is to be in solidarity with the poor. To be a witness to a life of poverty sometimes is not easy. The most inconvenient or discomforting thing I have experienced in living a poor life is the lack of comfort room. Although in the rural area when I was a child I used not to go to the comfort room, at present I feel this is so embarrassing. Even the lack of an electric fan is already a discomfort. But to my mind these little struggles need to change my attitude in accepting things as they are. I do not mean here complacency that is tantamount to mediocrity. I should not be complaining with the limitation of what I have but my criticism should be focused towards the liberation from the inhumane situation of the poor masses. Such a situation is not a will of God.
8/31/07
Pastoral Counseling in Campus Ministry
Campus Ministry is primarily directed to the integral growth of students, faculty, non-teaching personnel, administrators, and others. It aims to promote theological and biblical study and reflection for the formation of Christian values.
Campus Ministry is one of the important ways by which the Church exercises her mission in the field of education. It is concerned in the formation of true and mature Christians who constitute Basic Christian communities. The ministry aims to do this by way of teaching, preaching, witnessing the Word of God, partaking of the sacraments, celebrating and proclaiming the liturgy, along with caring through proper pastoral counseling. But in our contemporary context the ministry in the campuses has no clear awareness on the matter of pastoral counseling. There is no comprehensive program that promotes this aspect.
Taking into consideration the situation in the campus that the main concern is really for education there is only a minimal attention (if none) given to pastoral counseling. So, by the time being the Campus Ministry can offer short term pastoral counseling.
Short term pastoral counseling or the Time Limited Counseling is a non-professional tool that is used to assist people who are attempting to identify and resolve some specific issue. The counselor in this setting is not a therapist and the counseling is not clinical counseling. The counselor is a minister who serves as a guide in helping the persons to develop skills they already possess and to be a sounding board on the way to resolving the defined issue. Some of the issues could be relational such as conflict with parents, teachers, fellow students, friends, and romantic interests. Oftentimes the counselees’ basic need is for someone to listen and to help them put their issues into context. Others may just need an advocate.
In Time Limited Counseling the process involves two primary techniques: identification and emphasis of a focal relational issue (FRP) and the development of a strategy for resolution of the FRP within a pre-determined set of meetings. This may be done through the following procedure:
1) On first contact, the minister spends time simply listening and then gives some feedback to make sure the issue is correctly in focus.
2) Critical information is taken and assessed in order to ascertain and sharpen the presented problem.
3) The issue is then evaluated. Consultation and referrals are made if necessary.
4) Finally, a determination is made as to the number of sessions that will be required, usually between three and six. Expectations are clearly stated at every stage.
5) The focal relational problem (FRP) is then restated and clarified, focusing attention on remedy and progress. The minister keeps attention on the FRP throughout.
The goal of this type of pastoral counseling is to enable the counselees to help themselves. At the end of the process, the counselee is usually ready either to face the issue himself/herself or to move on to a more formal counseling process when referral is made.
Source: Catholic Campus Ministry at Clarion University of Pennsylvania (http://www.ccmcup.com/services/pastoralcounseling.html)
REFLECTION
It is very encouraging to see campus ministry making itself present in the different schools even in non-sectarian and government educational institutions. In the Diocese where I belong, the campus ministry program is attached to the Diocesan Youth Ministy. Our campus ministers are usually the students and some few are young faculty members. The campus ministry is present (although not widespread) in both private and public high schools and colleges. The restraint which I observe is that the activities are only limited to recollections, youth encounters, and liturgical functions in the school. Thus our campus ministry works effectively only within the categories of organizational and educational leaving behind the attention on pastoral, prophetic and counseling levels.
This apparent inattention, I presume, is due to lack of information on the function of Campus ministry as a whole which includes pastoral counseling. In my case, it was only when I take the subject on pastoral counseling that I learn the connection of campus ministry and pastoral counseling. Previously, I suppose the campus ministry program of our diocese is doing fine, but now I notice that there is still a wider opportunity for improvement.
I am convinced that campus ministry is one of the important ways by which the Church exercises her mission in the field of education. Campus ministers can be considered as agents of evangelization. And the Church today stresses integral evangelization which is concerned of “the renewal of society in all its strata through the interplay of Gospel truths and man’s concrete total life (PCP II, 166).” Thus, in the campus the ministers can help in the growth of students and workforce by means of pastoral counseling that utilizes religious sources and psychological understanding.
Now, I hope it would be my commitment to share my learning on pastoral counseling with the faithful active in campus ministry in our local church. I hope also that a continual interest on this subject matter will develop in me to contribute to the growth of campus ministry and to impart to others a renewed appreciation on pastoral counseling.
Campus Ministry is one of the important ways by which the Church exercises her mission in the field of education. It is concerned in the formation of true and mature Christians who constitute Basic Christian communities. The ministry aims to do this by way of teaching, preaching, witnessing the Word of God, partaking of the sacraments, celebrating and proclaiming the liturgy, along with caring through proper pastoral counseling. But in our contemporary context the ministry in the campuses has no clear awareness on the matter of pastoral counseling. There is no comprehensive program that promotes this aspect.
Taking into consideration the situation in the campus that the main concern is really for education there is only a minimal attention (if none) given to pastoral counseling. So, by the time being the Campus Ministry can offer short term pastoral counseling.
Short term pastoral counseling or the Time Limited Counseling is a non-professional tool that is used to assist people who are attempting to identify and resolve some specific issue. The counselor in this setting is not a therapist and the counseling is not clinical counseling. The counselor is a minister who serves as a guide in helping the persons to develop skills they already possess and to be a sounding board on the way to resolving the defined issue. Some of the issues could be relational such as conflict with parents, teachers, fellow students, friends, and romantic interests. Oftentimes the counselees’ basic need is for someone to listen and to help them put their issues into context. Others may just need an advocate.
In Time Limited Counseling the process involves two primary techniques: identification and emphasis of a focal relational issue (FRP) and the development of a strategy for resolution of the FRP within a pre-determined set of meetings. This may be done through the following procedure:
1) On first contact, the minister spends time simply listening and then gives some feedback to make sure the issue is correctly in focus.
2) Critical information is taken and assessed in order to ascertain and sharpen the presented problem.
3) The issue is then evaluated. Consultation and referrals are made if necessary.
4) Finally, a determination is made as to the number of sessions that will be required, usually between three and six. Expectations are clearly stated at every stage.
5) The focal relational problem (FRP) is then restated and clarified, focusing attention on remedy and progress. The minister keeps attention on the FRP throughout.
The goal of this type of pastoral counseling is to enable the counselees to help themselves. At the end of the process, the counselee is usually ready either to face the issue himself/herself or to move on to a more formal counseling process when referral is made.
Source: Catholic Campus Ministry at Clarion University of Pennsylvania (http://www.ccmcup.com/services/pastoralcounseling.html)
REFLECTION
It is very encouraging to see campus ministry making itself present in the different schools even in non-sectarian and government educational institutions. In the Diocese where I belong, the campus ministry program is attached to the Diocesan Youth Ministy. Our campus ministers are usually the students and some few are young faculty members. The campus ministry is present (although not widespread) in both private and public high schools and colleges. The restraint which I observe is that the activities are only limited to recollections, youth encounters, and liturgical functions in the school. Thus our campus ministry works effectively only within the categories of organizational and educational leaving behind the attention on pastoral, prophetic and counseling levels.
This apparent inattention, I presume, is due to lack of information on the function of Campus ministry as a whole which includes pastoral counseling. In my case, it was only when I take the subject on pastoral counseling that I learn the connection of campus ministry and pastoral counseling. Previously, I suppose the campus ministry program of our diocese is doing fine, but now I notice that there is still a wider opportunity for improvement.
I am convinced that campus ministry is one of the important ways by which the Church exercises her mission in the field of education. Campus ministers can be considered as agents of evangelization. And the Church today stresses integral evangelization which is concerned of “the renewal of society in all its strata through the interplay of Gospel truths and man’s concrete total life (PCP II, 166).” Thus, in the campus the ministers can help in the growth of students and workforce by means of pastoral counseling that utilizes religious sources and psychological understanding.
Now, I hope it would be my commitment to share my learning on pastoral counseling with the faithful active in campus ministry in our local church. I hope also that a continual interest on this subject matter will develop in me to contribute to the growth of campus ministry and to impart to others a renewed appreciation on pastoral counseling.
8/30/07
Liberation Theology on the God Question
If we have to consider the etymological meaning of theology and that from the common dictionary which describes theology as “the study of God and of religious doctrine and matters of divinity,”[1] it would follow that in dealing with liberation theology we would inevitably investigate how this theology treats about the God question. To answer the questions on God is not easy, according to Juan Luis Segundo, since our religious reality is complex.[2] Today, the problem of God’s existence might not be so important than that of the situation when the people were still grappling with polytheism. “In pastoral and theological sense the ‘God question’ becomes not whether there exists some referent to the term ‘God’ but which God is meant.”[3]
How does a liberation theologian see God? Gustavo Gutierréz says that “human beings believe in God in the context of a particular historical situation; after all, believers have their place in a cultural and social fabric.”[4] Thus we can situate the perspective on God at where liberation theology originated, the experience in Latin America. It is discovering God in the signs of the times whereby it is described in one of the text of Medellin documents:
“Let us recall once again that the present moment in the history of our peoples is characterized in the social order, and from an objective point of view, by a situation of underdevelopment. Certain phenomena point an accusing finger at it: marginal existence, alienation, and poverty. In the last analysis it is conditioned by structures of economic, political, and cultural dependence on the great industrialized metropolises, the latter enjoying a monopoly of technology and science (neocolonialism). From the subjective point of view it is characterized by a growing cognizance of this situation. In broad sectors of the Latin American population this growing cognizance provokes attitudes of protest and aspirations for liberation, development, and social justice.”[5]
This situation lets “the poor proclaim a God who liberates and gives life.”[6]
Gutierrez’s treatment on the God problem starts with the action of God in history that is the experience and perspective of liberation in Scriptures more clearly in the Exodus event. In this event God is shown to be a liberator. Also in the New Testament we find God taking side with the oppressed to liberate them. “The good news the Messiah proclaims to the poor is focused on liberation.”[7]
Ronaldo Muñoz describes two periods in the Christian consciousness in Latin America. At the first stage (the late 1960s and early 1970s), the principal biblical referents were the God of the Exodus, the pre-Exilic prophets, and Jesus’ ministry in Galilee. Here, God as such appears especially as the God who delivers from oppression. In the second (the late 1970s and 1980s) the central biblical referent for the renewed experience of God are the prophets of the Exile, the psalms and the apocalypses, and Jesus’ final journey to Jerusalem. Here, God appears especially as the God of life amid so many forces of death. In the first stage the crucial task was the arousal of social awareness and of practices of political liberation, hence the focus of reflection was on the “oppression/liberation” antithesis. As the fortitude in suffering and the hope of future liberation become more evident, the focus develops on “death/life” antithesis.[8]
With this concern on the prevailing earthly human situation, liberation theology is sometimes accused of ignoring the transcendence or “beyondness” of God. Jon Sobrino puts a twist on the traditional concept of God’s transcendence.
“God’s preferential love for the poor introduces a tension within human history between what is and what should be. ‘And history that is generated when one attempts to live according to God’s love transcends itself, and is therefore a mediation of God’s transcendence.’ In accordance with the traditional notion, Sobrino says God is always greater than any human realization or even any human ability to conceive. But far from that being a motive for quietism (if God is utterly ‘beyond,’ why bother to act within human history, since it is ultimately insignificant?) it should be a pull toward making love effective within human history.”[9]
Christianity’s most transcendent assertion could be about the Trinity. On this concept, Leonardo Boff outlines various kinds of systematization. That of the Greeks begin with the person of the Father as the source and origin of all divinity and generates the Son as its Word, at the same time as it spirates the Spirit as its Breath. Thus, the persons are “consubstantial” possessing the same nature as the Father, so the persons are but one God. Here there is the risk of subordinationism. The Latins begin with the single divine nature. The person of the Father generates an absolute expression of itself: the Word or Son. In generating the Son, God is revealed as Father. Father and Son love one another so completely that they spirate the Holy Spirit as the expression of their reciprocal love, thus consummating the trinitarian circle. Here there is the risk of modalism. Boff adopts the appropriation of many modern theologians considering the relations among the divine persons. This proposition insists upon a perichoresis among the persons: an “intimate, perfect indwelling of each person in the others,” such that among the persons prevails the unity of one God. The persons are three infinite subjects of a single communion, or three lovers in the same love.[10]
The approach of modern theologians cited by Boff “responds to the deepest needs of the poor, who seek participation, communion, and a more egalitarian coexistence, maintained in respect for differences.” Thus, the holy Trinity is the source of inspiration of the poor and the foundation of the commitment to liberation—a liberation carried out with a vision to social justice, equity, and the construction of a society of sisters and brothers that will be viable in the existing condition. In this sense the trinitarian dynamic enables liberationists to construct a social and ecclesial critique. The capitalist system values individual differences to the detriment of communion while the socialist system tends to constitute a mass rather than a people. But the trinitarian mystery invites social forms that value all relations among persons and institutions in which differences are respected.[11]
Final note:
Liberation theologians assert that the traditional doctrine of God manipulates the divine being such that He appears to favor the capitalistic social structure. Some of them claim that the traditional belief of God depicts Him as static being – distant and remote from human history. This distorted view of a transcendent divine being has yielded a theology that understands God as “out there,” far removed from the affairs of humankind. As a result, many have adopted a passive attitude in the face of oppression and exploitation.
Liberation theologians have thus tried to communicate to their compatriots that God is not impassive. Rather, He is dynamically involved in behalf of the poor and the oppressed. And because God stands against oppression and exploitation, those who follow Him must do likewise.
[1] “Theology,” Webster’s New World Dictionary.
[2] Juan Luis Segundo, Our Idea of God, trans. John Drury (Maryknoll, NY: Orbis Books, 1974), 3.
[3] Phillip Berryman, Liberation Theology: Essential Facts About the Revolutionary Movement in Latin America – and Beyond (New York: Pantheon Books, 1987), 153.
[4] Gustavo Gutierréz, The God of Life, trans. Matthew J. O’Connell (Manila, Philippines: St Pauls, 1994), xv.
[5] Medellin, “Lay Movements,” I. (qtd. in Segundo, op. cit., 16.)
[6] Gutierréz, loc. cit.
[7] Ibid., 9.
[8] Ronaldo Moñuz, “God the Father” trans. Robert R. Barr in Systematic Theology: Perspective from Liberation Theology (Readings from Mysterium Liberationis) eds. Jon Sobrino and Ignacio Ellacuría (Maryknoll, NY: Orbis Books, 1996), 90-95.
[9] Berryman, op. cit., 155.
[10] Leonardo Boff, “Trinity” trans. Robert R. Barr in Systematic Theology: Perspective from Liberation Theology (Readings from Mysterium Liberationis) eds. Jon Sobrino and Ignacio Ellacuría (Maryknoll, NY: Orbis Books, 1996), 83.
[11] Ibid., 85.
How does a liberation theologian see God? Gustavo Gutierréz says that “human beings believe in God in the context of a particular historical situation; after all, believers have their place in a cultural and social fabric.”[4] Thus we can situate the perspective on God at where liberation theology originated, the experience in Latin America. It is discovering God in the signs of the times whereby it is described in one of the text of Medellin documents:
“Let us recall once again that the present moment in the history of our peoples is characterized in the social order, and from an objective point of view, by a situation of underdevelopment. Certain phenomena point an accusing finger at it: marginal existence, alienation, and poverty. In the last analysis it is conditioned by structures of economic, political, and cultural dependence on the great industrialized metropolises, the latter enjoying a monopoly of technology and science (neocolonialism). From the subjective point of view it is characterized by a growing cognizance of this situation. In broad sectors of the Latin American population this growing cognizance provokes attitudes of protest and aspirations for liberation, development, and social justice.”[5]
This situation lets “the poor proclaim a God who liberates and gives life.”[6]
Gutierrez’s treatment on the God problem starts with the action of God in history that is the experience and perspective of liberation in Scriptures more clearly in the Exodus event. In this event God is shown to be a liberator. Also in the New Testament we find God taking side with the oppressed to liberate them. “The good news the Messiah proclaims to the poor is focused on liberation.”[7]
Ronaldo Muñoz describes two periods in the Christian consciousness in Latin America. At the first stage (the late 1960s and early 1970s), the principal biblical referents were the God of the Exodus, the pre-Exilic prophets, and Jesus’ ministry in Galilee. Here, God as such appears especially as the God who delivers from oppression. In the second (the late 1970s and 1980s) the central biblical referent for the renewed experience of God are the prophets of the Exile, the psalms and the apocalypses, and Jesus’ final journey to Jerusalem. Here, God appears especially as the God of life amid so many forces of death. In the first stage the crucial task was the arousal of social awareness and of practices of political liberation, hence the focus of reflection was on the “oppression/liberation” antithesis. As the fortitude in suffering and the hope of future liberation become more evident, the focus develops on “death/life” antithesis.[8]
With this concern on the prevailing earthly human situation, liberation theology is sometimes accused of ignoring the transcendence or “beyondness” of God. Jon Sobrino puts a twist on the traditional concept of God’s transcendence.
“God’s preferential love for the poor introduces a tension within human history between what is and what should be. ‘And history that is generated when one attempts to live according to God’s love transcends itself, and is therefore a mediation of God’s transcendence.’ In accordance with the traditional notion, Sobrino says God is always greater than any human realization or even any human ability to conceive. But far from that being a motive for quietism (if God is utterly ‘beyond,’ why bother to act within human history, since it is ultimately insignificant?) it should be a pull toward making love effective within human history.”[9]
Christianity’s most transcendent assertion could be about the Trinity. On this concept, Leonardo Boff outlines various kinds of systematization. That of the Greeks begin with the person of the Father as the source and origin of all divinity and generates the Son as its Word, at the same time as it spirates the Spirit as its Breath. Thus, the persons are “consubstantial” possessing the same nature as the Father, so the persons are but one God. Here there is the risk of subordinationism. The Latins begin with the single divine nature. The person of the Father generates an absolute expression of itself: the Word or Son. In generating the Son, God is revealed as Father. Father and Son love one another so completely that they spirate the Holy Spirit as the expression of their reciprocal love, thus consummating the trinitarian circle. Here there is the risk of modalism. Boff adopts the appropriation of many modern theologians considering the relations among the divine persons. This proposition insists upon a perichoresis among the persons: an “intimate, perfect indwelling of each person in the others,” such that among the persons prevails the unity of one God. The persons are three infinite subjects of a single communion, or three lovers in the same love.[10]
The approach of modern theologians cited by Boff “responds to the deepest needs of the poor, who seek participation, communion, and a more egalitarian coexistence, maintained in respect for differences.” Thus, the holy Trinity is the source of inspiration of the poor and the foundation of the commitment to liberation—a liberation carried out with a vision to social justice, equity, and the construction of a society of sisters and brothers that will be viable in the existing condition. In this sense the trinitarian dynamic enables liberationists to construct a social and ecclesial critique. The capitalist system values individual differences to the detriment of communion while the socialist system tends to constitute a mass rather than a people. But the trinitarian mystery invites social forms that value all relations among persons and institutions in which differences are respected.[11]
Final note:
Liberation theologians assert that the traditional doctrine of God manipulates the divine being such that He appears to favor the capitalistic social structure. Some of them claim that the traditional belief of God depicts Him as static being – distant and remote from human history. This distorted view of a transcendent divine being has yielded a theology that understands God as “out there,” far removed from the affairs of humankind. As a result, many have adopted a passive attitude in the face of oppression and exploitation.
Liberation theologians have thus tried to communicate to their compatriots that God is not impassive. Rather, He is dynamically involved in behalf of the poor and the oppressed. And because God stands against oppression and exploitation, those who follow Him must do likewise.
[1] “Theology,” Webster’s New World Dictionary.
[2] Juan Luis Segundo, Our Idea of God, trans. John Drury (Maryknoll, NY: Orbis Books, 1974), 3.
[3] Phillip Berryman, Liberation Theology: Essential Facts About the Revolutionary Movement in Latin America – and Beyond (New York: Pantheon Books, 1987), 153.
[4] Gustavo Gutierréz, The God of Life, trans. Matthew J. O’Connell (Manila, Philippines: St Pauls, 1994), xv.
[5] Medellin, “Lay Movements,” I. (qtd. in Segundo, op. cit., 16.)
[6] Gutierréz, loc. cit.
[7] Ibid., 9.
[8] Ronaldo Moñuz, “God the Father” trans. Robert R. Barr in Systematic Theology: Perspective from Liberation Theology (Readings from Mysterium Liberationis) eds. Jon Sobrino and Ignacio Ellacuría (Maryknoll, NY: Orbis Books, 1996), 90-95.
[9] Berryman, op. cit., 155.
[10] Leonardo Boff, “Trinity” trans. Robert R. Barr in Systematic Theology: Perspective from Liberation Theology (Readings from Mysterium Liberationis) eds. Jon Sobrino and Ignacio Ellacuría (Maryknoll, NY: Orbis Books, 1996), 83.
[11] Ibid., 85.
8/13/07
Filipinos are Family-Oriented
The Catechism for Filipino Catholics describes the self-identity of Filipinos as family-oriented.[1] The family as the basic unit of Philippine society is very significant to the Filipino. Filipinos are culturally and emotionally attached to their respective families. The Filipino’s interest and loyalty is demanded by his or her family more than any other institution in the larger society.[2] When referring to families we do not just speak of the immediate nuclear family, but our notion of a family is extended to a wider kin group even if our household is nuclear in form. Most members of the same kin group assist one another in times of need, and they participate in joint family activities even if they do not live together in the same household. This characteristic of the Filipino still prevail despite modernization where society is becoming characterized by more impersonal relationships. The modern Filipino family continues to be closely knit and centered on the family. Relationships among extended kin continue to be marked by reciprocal obligations and privileges even across great geographic distances. We also typically try to make our friendships into family-like relationships that are mutually supportive.
Our parents consider as their duty to provide us the material and educational needs. We their children, in turn, are expected to obey and respect them and to take care of them when they grow old. Also, older children, until they marry and have families of their own, are expected to help younger siblings with school, and to assist them in getting a job after graduation. The family centeredness of us Filipinos, acording the CFC, supplies us a basic sense of belonging, stability, and security.[3] In times of need, the members of the family depend on each other for mutual support. “The mutual support largely spelled in economic terms has earned for the Filipino family the trait, closenes of family ties, a trait that achieves emotional flavor in family gatherings and reunions or in special occasions like Christmas, birthdays, and wedding and death anniversaries, where religious rituals play a significant function.[4] This family centeredness is upheld by the Filipinos as a value in which we can be proud of. But can we consider valuing our families really good at all time?
Vitaliano Gorospe, in his article Understanding The Filipino Value System, stated “that Filipino values are ambivalent in the sense that they are a potential for good or evil, a help or hindrance to personal and national development, depending on how they are understood, practiced or lived. They can be used in a good or evil context.” Therefore, it is just proper to place our family-orientedness in the correct order. For example, if we are too attached to our families that we can no longer recognize the good of other people, then such value has brought us into the quagmire of self-centeredness and selfishness. Some of our politicians have also fallen prey to this somewhat a kind of deception. Their family interests sometimes push them to let more of their kin run in public office. As a result, we have been familiar to the so-called big names in the national as well as local politics.
Another danger of family-centeredness is to make decisions based on family ties. For example, during elections “members of the same family lean towards the same candidates and party affiliations.”[5] They would somehow choose the candidates who are closer to their family or those whom their family or its member is indebted. Why should we not consider the issues and principles first before family matters? “Another influence of the family is seen in the practice of nepotism or favoring of relatives for employment and in applications for business licenses, franchises, and concessions.”[6] To this effect the family has become the starting place of injustice in the society. Can we not put a stop to these corrupt practices? Should we not move on towards freeing ourselves from the dependency of the unhealthy aspect of our cultural system?
As Christians, our cultural values are to be purified by the Gospel values. Thus there could be a dialogue between our culture and our faith. But how far we have grown, as a people, in our faith? Until now we still face the challenge of putting our faith into action. And this would effectively start in the family since “the family has always been a privileged channel for the transmission of the Gospel.”[7] But this would become a difficult task in our culture where family values have not yet resolve its negative aspect. Each of us should confront this matter of transforming our collective psyche into a cultural system that more committed to social justice.
[1] Catechism for Filipino Catholics, 43
[2] Belen T. G. Medina, The Filipino Family (Diliman, Quezon City: University of the Philippines Press, 1991), 12.
[3] Ibid.
[4] Dr. Mina Ramirez, Understanding Philippine Social Realities Through The Filipino Family: A Phenomenological Approach (Manila: Social Communications Center, Inc., 1984)
[5] Medina, loc. cit., 53.
[6] Ibid.
[7] Conclusions of the World Theological-Pastoral Congress, Valencia, July 7, 2006 “The Transmission of Faith in the Family,” Familia et Vita, Anno XI, no. 3/2006 – 1/2007 (2007): 460.
Our parents consider as their duty to provide us the material and educational needs. We their children, in turn, are expected to obey and respect them and to take care of them when they grow old. Also, older children, until they marry and have families of their own, are expected to help younger siblings with school, and to assist them in getting a job after graduation. The family centeredness of us Filipinos, acording the CFC, supplies us a basic sense of belonging, stability, and security.[3] In times of need, the members of the family depend on each other for mutual support. “The mutual support largely spelled in economic terms has earned for the Filipino family the trait, closenes of family ties, a trait that achieves emotional flavor in family gatherings and reunions or in special occasions like Christmas, birthdays, and wedding and death anniversaries, where religious rituals play a significant function.[4] This family centeredness is upheld by the Filipinos as a value in which we can be proud of. But can we consider valuing our families really good at all time?
Vitaliano Gorospe, in his article Understanding The Filipino Value System, stated “that Filipino values are ambivalent in the sense that they are a potential for good or evil, a help or hindrance to personal and national development, depending on how they are understood, practiced or lived. They can be used in a good or evil context.” Therefore, it is just proper to place our family-orientedness in the correct order. For example, if we are too attached to our families that we can no longer recognize the good of other people, then such value has brought us into the quagmire of self-centeredness and selfishness. Some of our politicians have also fallen prey to this somewhat a kind of deception. Their family interests sometimes push them to let more of their kin run in public office. As a result, we have been familiar to the so-called big names in the national as well as local politics.
Another danger of family-centeredness is to make decisions based on family ties. For example, during elections “members of the same family lean towards the same candidates and party affiliations.”[5] They would somehow choose the candidates who are closer to their family or those whom their family or its member is indebted. Why should we not consider the issues and principles first before family matters? “Another influence of the family is seen in the practice of nepotism or favoring of relatives for employment and in applications for business licenses, franchises, and concessions.”[6] To this effect the family has become the starting place of injustice in the society. Can we not put a stop to these corrupt practices? Should we not move on towards freeing ourselves from the dependency of the unhealthy aspect of our cultural system?
As Christians, our cultural values are to be purified by the Gospel values. Thus there could be a dialogue between our culture and our faith. But how far we have grown, as a people, in our faith? Until now we still face the challenge of putting our faith into action. And this would effectively start in the family since “the family has always been a privileged channel for the transmission of the Gospel.”[7] But this would become a difficult task in our culture where family values have not yet resolve its negative aspect. Each of us should confront this matter of transforming our collective psyche into a cultural system that more committed to social justice.
[1] Catechism for Filipino Catholics, 43
[2] Belen T. G. Medina, The Filipino Family (Diliman, Quezon City: University of the Philippines Press, 1991), 12.
[3] Ibid.
[4] Dr. Mina Ramirez, Understanding Philippine Social Realities Through The Filipino Family: A Phenomenological Approach (Manila: Social Communications Center, Inc., 1984)
[5] Medina, loc. cit., 53.
[6] Ibid.
[7] Conclusions of the World Theological-Pastoral Congress, Valencia, July 7, 2006 “The Transmission of Faith in the Family,” Familia et Vita, Anno XI, no. 3/2006 – 1/2007 (2007): 460.
Subscribe to:
Posts (Atom)