Institutional Context of Ministry

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

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

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

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

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

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

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

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

A Reflection on Mk 2:13-17

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

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

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

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

Jesus Heals Peter's Mother-in-Law

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

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

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

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

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

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

Personal Context of Ministry

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

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

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

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

PRIEST AS STEWARD: LAYMAN’S VIEW AND EXPECTATION

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

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

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

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

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

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

TR 3

Experience

Adlaw kadtong Sabado ug lahi sa nangaging mga pastoral weekends kay moreport na man ko sa akong assignment isip usa ka diyakono. Apan wala ako makahimo pagderitso og adto sa pastoral area tungod kay usa ako sa gitahasan nga mosilbi sa Cardinal sa alas singko sa hapon didto sa parokya sa Ilihan. Mao gyud kadto ang unang higayon nga ako masilbi sa misa sukad sa ordinasyon. Nakadaiya gyud ang akong gibati niadtong higayona. Dinha koy diyutang kabalaka kon makatimaan ba kaha ko sa mga angayng pagabuhaton. Nalipay sab ko kay tiaw mo nang misa sa Cardinal ang akong unang masilbihan. Apan dili gyud perpekto ang akong paghimo sa mga gimbuhaton. Maayo na lang gani kay wala mobuyag si Cardinal niadtong higayona. Nasinati ko ang iyang pagkamasinaboton.

Social Analysis

Dili gyud diay igo nga kutob ra sa mga theory ang atong makat-onan. Nagtuo man ko niadtong higayona nga mahapsay ra lagi ang maong gimbuhaton kay gi-eskwelahan gud. Apan nasayop diay ko. Dili diay igo nga kutob sa pagbasa kay makalimtan ra man diay kon naa na sa aktwal. Lahi ra gyud kon kini gipangandam sa eksakto ug gibansaybansay sa minaayo. Kana gung giingong ang theory ug ang practice dili gyud magkabulag. Lahi ra gyud ang ideal kay sa actual. Mao gyud nga kinahanglang dunay igo nga pagpangandam aron ang theory maapply sa husto ug ang ideal dunay purohan nga mamahimong actual. Gikinahanglan diay unta kadto nga ako magreview sa G.I.R.M. o kaha magpangutana sa uban aron dili ko masaag diha sa pagsilbi sa misa.

Theological Reflection

Ang maong kasinati-an nakadapit sa akong atensyon sa ikaduhang pagbasa sa ikaduhang Dominggo sa Adbiyento. Kini naghisgot sa pag-abot sa Ginoo sama sa usa ka kawatan, ug wala kita mahibalo kon kanus-a kini mahitabo. Kay ang usa ka adlaw alang sa Ginoo sama ra man og usa ka libo katuig ug ang usa ka libo ka tuig sama ra man sa usa ka adlaw. Mao nga kinahanglan gyud ang pagpangandam. Kining maong tema natuhog gyud sa mga pagbasa ug ebanghelyo sa ikaduhang Dominggo sa Adbiyento. Ang mga Pulong sa Ginoo nagpahinumdom nako kon unsa kabililhon ang pag-andam sa kanunay. Salamat gyud sa Ginoo nga iya akong gipakita niining maong kamatuoran.

Pastoral Action

Mahinungdanon gyud ang pagpangandam ilabi na dinha sa pagpangalagad sa Simbahan isip kabahin sa ordained ministry. Dili lang dinha sa panahon sa liturhiya kondili dinha sa uban pang mga gimbuhaton ug katungdan sa pag-alagad sa Dios ug sa iyang katawhan. Busa aron dili mahulog lang ang tanan ngadto sa minimum, kinahanglang akong paningkamotan ang pag-andam kanunay sa igo nga panahon.

Our Lady of Guadalupe

It was on December 9, 10, 11, and 12, 1531 when the Blessed Virgin Mary appeared to an Indian convert named Juan Diego, by a hill called Tepeyac in a small village called Guadalupe, near Mexico City. The Lady asked Juan Diego to build a church on the spot of the apparition with the promise: “No one who seeks me here in true need or affliction shall go away unconsoled.” The message was conveyed to the Bishop of Mexico, but the Bishop asked for a sign to verify the claim. The visionary, Juan Diego, was told by our Lady to go and collect flowers from the place of the first apparition – though it was not the season for flowers – and Juan Diego brought them back to the bishop in his tilma (a sort of a cloak). When he opened the cloak, a miraculous image of the Blessed Virgin was seen. With the giving of this sign, our Lady’s message was accepted, and soon a small chapel was built. Today it is a magnificent shrine and basilica, and there Our Lady of Guadalupe is honored as patroness of all the Americas.
Scientific researches claim that the image, though created in 1531, has almost photographic qualities. As in modern photography, the eyes of the Blessed Virgin contain images of those standing in the room when Juan Diego opened his tilma.While the tilma remains intact, the message of Our Lady of Guadalupe endures. Mary’s call to build a church is symbolic of a deeper call, that is, it is a call to gather people together in faith, hope and love, with the promise of help and consolation to the poor and the weak of this world. That woman mentioned in the Gospel of Luke also comes from a poor family. She describes herself as the maidservant of the Lord. And we consider ourselves her children. We call her as our mother. In our devotion to the Blessed Mother, how far have we gone in conveying the message of hope to others? We are called to become signs of God’s love and life here in our world. As the Blessed Virgin, Our Lady of Guadalupe, gazed upon the lowly ones, we are challenged to bring love and life to others especially the poor and the weak in our present community. As we continue in our celebration, let us ask the Lord that he may form us according to the heart of the Blessed Virgin Mary who has compassion especially to the poor and lowly.

The Administration of Temporal Goods

I. Evangelization Programs

The evangelization program of the parish is much anchored on the active participation of the laity. Lay people usually serve the parish on a volunteer basis. Some organizations and movements are very responsive to the call of spreading the gospel. But the membership of these groups is so minimal compared to the total number of its parishioners. The regular activities that are conducted are the following:

1. Pre-Sacramental Instruction

a. Pre-Jordan Seminar. This is a pre-sacramental instruction done every week for the parents and sponsors of children who are to be baptized. The seminar is conducted by the Parish Catechetical Apostolate.

b. Pre-Cana Seminar. The members of the Family and Life Apostolate conduct this seminar on a monthly basis on two consecutive Saturdays and Sundays. This is one of the requirements for marriage.

2. Public School Catechesis

Catechesis in the Public Schools is carried over by volunteer catechists who are members of the Parish Catechetical Apostolate. They give catechetical instruction two periods (30 minutes each period) a week for each classroom.

3. Parish Re-orientation Seminar

Selected lay persons usually members of Parish Pastoral Council (PPC) go to every chapel yearly to conduct Parish Re-orientation Seminar (PROS). This activity is done simultaneously with the patronal chapel visit in the month of June. Modules vary every year depending on the pastoral priorities and programs of the parish.

4. Other Programs

An annual recollection is also offered at the main Church. Seminars and recollections are also conducted by each respective parish based organizations.

II. The Administration of Temporal Goods

1. Remuneration for Parish Workers

The workers who are considered as regular employees of the parish are those working in the parish office and in the convent. The parish secretary, sepulcher, cook/laundry woman receive a lawful salary and social benefits. Other workers in the convent are working students. The catechists are considered as volunteers; however, they receive an allowance based on the number of hours they spent in the classroom. As of the present parish priest, the catechists receive social benefits.

2. Physical Structures

The Parish has a new grotto of Our Lady of Lourdes and a new Eucharistic Adoration Chapel. The church building has undergone maintenance which was mainly financed by a private benefactor. But it has not yet permanently set up a working sacristy. The present plan as prioritized by the Parish Priest and the Parish Pastoral Council is the construction of a new Parish Convent with an estimated project cost of Eight Million Pesos.

3. Parish Sustenance

The parish is still primarily dependent on the Arancel System and other mass offerings. To carry out its projects fund raising activities are conducted such as solicitations and second collections.

4. Financial Administrators

The Parish Priest is still considered as the head administrator of the financial matters in the parish. The PPC has a treasurer and a finance committee which is the primary custodian of financial matters in close collaboration with the parish priest.

IV. Critique

1. Priests, as co-workers with their bishops, have the primary duty of proclaiming the Gospel of God to all.[1] Thus, the highest priority must be given to evangelization. But sadly, the work of evangelization usually falls on the hands of the laity sometimes with little support from the pastors. Well, preaching is always given during the celebration of the Mass. But it doesn’t suffice if we have to consider the percentage of attendance during masses which would roughly be less than 10 percent of the total number of parishioners. If we have to count the efforts the pastor would say that much effort have been afforded to the work of evangelization. But if we have compare the amount of money spent for evangelizing works as against the maintenance and construction of projects, did we spent much for preaching the word of God?

2. Another aspect which the parish has not yet given attention is the works of the sacred apostolate and charity, especially the needy. This is part of the proper objectives as identified in Can. 1254 § 2. Would the parish include this matter in its plan for the administration of temporal goods? The answer only lies in the well informed Parish Administrator. That part of the Canon Law is one of the often neglected parts. Sometimes we get too engrossed with what gives us comfort and we only remember the needy during Christmas. They just become objects of our disguised charity to satisfy the fad brought by the season. And we are satisfied with giving “bundles of joy.”

3. Can. 1280 states that “every juridical person is to have its own finance committee.” The Parish of St. Paul might have satisfied this provision, but in my own opinion the existing finance committee which this parish has is just a part of the PPC not an independent one. Some other parishes have a Parish Finance Council which carries out the management of funds. I think our Parish needs such council. It is not an uncommon experience that those with financial responsibilities begin to feel that they are the ones responsible for its use. They can seek to determine how the money is spent and to whom it is given. It is the power that goes with the money that is corrupting. It can be easy to play favourites, and enhance one’s position by the way money is distributed.

4. Pursuant to Can. 1286 regarding the observance of civil laws in terms of employment, the parish at present has satisfied this provision. But to my knowledge some problems related to the security system for our volunteer catechists during the previous administrators have not yet been resolved. This is really one of the problematic areas for the newly assigned parish priests when the previous one is not diligent in giving the social benefits of our catechists.

5. As an ordinary parishioner, I have observed that it is practiced in this parish to publish or announce the financial report from the PPC treasurer regarding the outcome of fund raising activities and projects. This is a good practice and also expressed in Can. 1287 § 2. However, we would not know the accounts with regards to mass offerings and stipends as well as an annual report of financial status of the parish. Transparency is already practiced by there is a need to be more transparent as PCP II Acts and Decrees Article 119 states that “the rules of transparency should be strictly observed by priests, religious and lay Church related organizations in regard to Church assets and liabilities.”

IV. Conclusion

“Temporal goods of the Church have material value, carry commercial implications, fall within the market forces.”[2] These goods are owned and managed by the Church not for any other reason but to safeguard, sustain and promote the evangelizing mission. Thus, those who are assigned to administer these things should have an unquestionable dignity and competence to carry out the obligations most effectively. Furthermore, it should not be forgotten that these are for the welfare and integral wellbeing of the whole of the Christian faithful under the headship of Christ.

[1] Presbyterorum Ordinis, 4.
[2] O.V. Cruz, JCD, DD, Administration of the Temporal Goods of the Church (Dagupan City: ALD Publications, 2005), 7.

TR 2

Experience

Adlaw kadtong Domingo. Kauban ako sa gamay nga katilingban nga naghimo og bible sharing o "Makalipang" didto sa kapilya. Usa sa mipaambit, usa ka babaye nga 23 anyos ang panuigon. Wala pa gani siya makasugod sa pagpaambit mitulo na dayon ang iyang luha. Gumikan diay kadto sa iyang kahimtang sa kaminyoon. Usa ka seaman ang iyang bana ug maoy nagpa-eskwela sa mga igsuon niini ug mga pag-umangkon. Siya isip asawa nagpuyo tipon sa gikanan ug mga igsuon sa iyang bana. Ang nakalisod sa iyang pagpuyo mao ang dili maayo nga pagtratar kaniya sa mga kadugo sa iyang bana. Mibati ako og kaluoy sa iyang kahimtang. Apan niadtong higayona igo lang ako sa pagpaminaw. Sa pagkataod-taod nakighinabi ako kaniya ginamit ang pipila ka punto nga akong nakat-onan sa kurso dinhi sa seminaryo bahin sa Sacrament of Marriage. Nakadayeg ako sa kaayo sa maong babaye tungod kay bisan pa sa dili maayo nga gibuhat ngadto kaniya wala siya mobalos og dautan hinuon nag-ampo siya alang sa ilang kaayohan.

Social Analysis

Usa gyud ka problema ang kahimtang sa maong babaye. Aduna gyuy depekto ang relasyon dinha sa sulod sa ilang pamilya karon. Maayo na lang gani kay adunay mga silingan nga motabang ug motambag kaniya bisan pag dili gyud lumad didtong dapita ang maong babaye. Sa laing bahin ako sa akong kaugalingon naglisod kon unsa ang akong ikasulti. Niadto pa gyud nga higayona ako nakasugat sa maong aktwal nga kahimtang. Tingali sayon ra kini sulbaron kon ang mga theory lang ang atong basihan. Apan dinha sa nahitabo-an mismo lisod gyud kini atubangon. Wala man gyud pud koy aktwal nga kasinati-an sa maong butang. Pero ang maong panghitabo baya nakadugang sa akong kahibalo. Ang kasinati-an sa maong mga tawo nga akong nasugatan naghatod nako ngadto sa kamimatngon sa akong kaugalingon nga kinahanglan ko nga motidlom o magpalawom dinha sa kasinati-an sa ubang tawo.

Theological Reflection

Bisan pa kon wala akoy giandam nang daan nga mga tubag sa ilang mga pangutana, ang labing mahinungdanon diay mao ang pagpakig-uban ug pagpaminaw kanila. Ug ang mga kasulbaran moabot ra unya sa panahon nga gitakda sa Ginoo. Kini nakapahinumdom nako sa duha ka butang diha sa Balaang Kasulatan:
Una, ang pagpakig-uban ni Jesus sa mga tawo. Ang Ginoo miuban gyud sa mga tawo ilabi na niadtong mga kabus ug mga nag-antos. Gani kita iyang gidapit aron sa pagpabilin diha kaniya. Iyang kining gihulagway sama sa punoan sa paras ug mga sanga. Nag-ingon ang Ginoo, "pabilin kamo kanako ug ako magpabilin diha kaninyo…" (Jn 15:4).
Ikaduha, kining maong suod nga relasyon sa Ginoo ug sa tawo dili gyud maguba kon dili mobiya ang tawo palayo sa Ginoo. Matod pa ni San Pablo, walay makapahimulag kanato sa gugma ni Cristo (cf. Rom 8:35-39).
Mao nga ako manghinaot ug mag-ampo nga aduna akoy ikatampo dinha sa pagsinati sa mga tawo sa presensya ni Cristo. Ug hinaut usab nga kini motubo dili lang dinha sa mga tawo kondili dinhi usab sa akong personal nga relasyon ngadto sa Ginoo.

Pastoral Action

Ang gikinahanglan gyud nga buhaton mao ang pagpakig-uban sa mga tawo diha sa Ginoo. Kini dili lang passive nga pakig-uban kondili aktibo gayud. Busa, kinahanglang andamon ug bansayon ko ang akong kaugalingon alang niining maong katakos.

A Family of Families for Families

Since the Parents-Seminarians’ Recollection is held yearly in the seminary, my mother has become accustomed to this activity. Even when I was yet about to report to the seminary this formation year, she already asked me about the schedule for parents to come to the seminary. To my mind it was only of less importance. Aside from it was yet so far from the appointed day, the recollection is only one of the many formative activities in the seminary. What I did not realize was the willingness and eagerness of my mother to come. Only after reaping the fruits of the recollection that I recognize the movement of the Spirit who really inspired me in an undetermined and unexpected way. Well, each of us from the facilitator to the most distant relative or friend present in that recollection has one’s own experience of faith prompted by that activity. But I can only competently talk about myself.

At the beginning there was a slight sense of reluctance on my part because it seemed that there was nothing new. We have the same facilitator in all our Parents-Seminarians Recollection. Most of us seminarians with the parents were already familiar with each other. The venue as well is not new to us. The only obvious change is the theme of the recollection. We have reflected together on being and becoming a good shepherd that is founded in the family. The theme was for me a source of consolation since it contains my favorite biblical imagery of the Lord – the Good Shepherd. The sharing of the parents was also very enlightening. It manifested clearly how our parents love and care for us. No one would doubt about the identity of the shepherd being reflected in our parents. And what is more amazing is the fact that this shepherding extends beyond their own immediate family.

In our class we have established a closer bond among ourselves. When our respective families gathered through that recollection I felt more secured. Our parents are becoming shepherds not only of their children but of us all. The plan to gather again regularly after our seminary formation would be a flowing stream where we could easily draw refreshing strength and inspiration for the priestly ministry.

In the seminary we are formed as well to journey with our families. Our group is becoming a family of families. And it is our hope that through this way of life we could redeem the receding value of the family in our contemporary society.

Indulgences

When the Catholic Church has an important celebration more often an indulgence is granted. An informed catholic may have already known what it means and the conditions for gaining such indulgence. Those who are more educated in the faith may have known it through the church’s catechism that "an indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints" (CCC 1471; Indulgentiarum Doctrina, Norm 1). But an ordinary practicing catholic may know just the phrase "remission of temporal punishment."
The doctrine of indulgence is not very well understood especially among the vast common people. If the interest on indulgence is heightened, there would be a great influx of people going to confession and prayer in churches on occasions when indulgence is granted. Some years ago, Karl Rahner observes that the "interest in indulgences is largely diminishing in the Church even circles where religion is devoutly practised." In our becoming more secularized world today, indulgence catches attention only when a priest announces in the church that such is granted.
It is possible that practicing catholics may just be contented with attending masses on Sundays and living a good life. But the Church continues to invite people to avail indulgences even if she is not assured that the faithful are still interested in it. The Church has not considered much whether the willingness is still there among the people. Moreso, she is not assured that the faithful understand well such doctrine. There are still some catholics who falls into the understanding of quantification of indulgences even if such idea is no longer regarded after Vatican II. This idea and other misconceptions regarding indulgences need to be clarified for a right understanding of this doctrine. According to an official in the Vatican’s Apostolic Penitentiary, Bishop Gianfranco Girotti, "… it is absolutely essential above all to know and understand the correct doctrine of the practice of indulgences, intended by the Church as a meaningful expression of God’s mercy, which assists his children, helping them to satisfy the punishment due to their sins but also and above all to impel them to greater and more fervent charity."

TR1

Experience

Kaniadtong Hulyo 19 sayo akong miadto sa kapilya may usa ka oras sa wala pa sugdi ang misa sa alas 6:00 sa hapon. Wala pa gyud kaayoy tawo didto. Nakahinabi ko ang usa ka babaye nga membro usab sa choir. Gipanagsulti-an namo ang mga butang mahitungod sa ilang mga opisyales. Akong nasayran nga bag-o pa lang diay silang nagpili og bag-ong mga opisyales. Nahisgutan usab namo ang ilang mga plano sa pagpalambo sa ilang kapilya, ug uban pa. Nagtuo ko sa sinugdanan nga usa siya ka katekista o kaha opisyal sa ilang kapilya, apan dili diay. Matod niya usa lang siya ka yano nga sakop. Nakita nako nga aktibo siya sa mga kalihokan ug tungod niini nakadayeg ako niya tungod sa iyang gipakitang kasibot.

Social Analysis

Diyutay lang gyud ang mga tawo nga dunay sama nga kinaiya sa babaye nga akong gikahinabi. Kasagaran nga makit-an nga mag-una sa mga kalihokan mao gyud ang mga opisyales. Tingali ang dili opisyal magpanagana kay wala man isangon kanila ang mga katungdanan o kaha dili lang yud sila gusto nga magpakabana sa mga kalihokan. Apan ang akong kasinatian naghatag og lahi nga panan-awon. Dili siya opisyal apan aktibo. Unsa kahay naka-aghat niya aron magpakabana? Wala gyud koy igong kasayuran nga makatubag sa akong pangutana. Pero igo na kaayo nga aduna siyay gipakita nga diyutayng panig-ingnan sa pagpakabana.

Theological Reflection

Sa akong pagpamalandong, akong nakita nga gikinahanglan gyud mga mahatagan og pagtagad ang kinaiya sa pagtabang sa mga kalihokan sa walay pagtagad kon tinukmod ba kini sa katungdan o dili. Ang mamahimo untang motibo mao ang matinud-anon ug kinasingkasing nga paglihok tinukmod sa paghigugma nga gikan sa Ginoo. Ang ato untang mga lihok tinukmod sa atong pagka-sumusunod ni Cristo. Mao kini ang kinabuhi nga giingon ni San Pablo nga dili na siya maoy nabuhi kondili si Cristo na maoy mipuyong buhi diha kaniya (cf. Gal 2:20).

Pastoral Action

Mao kini ang akong nakit-ang hagit sa pagpuyo diha sa katilingban. Kini mao ang pagpuyo nga si Cristo maoy makit-ang buhi diha atong inadlaw-adlaw pagkinabuhi. Busa kinahanglan nga maningkamot ko sa paghimo sa mga buluhaton nga dili tungod kay maoy tawag sa pagpangatungdanan kondili nagagikan sa paghigugma sa Ginoo ug sa isigkatawo.

Historical Development of the Sacrament of Holy Orders

1. Parallels and precedents

The idea of a priest and his intercessory work underlies all religion. It may be safely asserted that in the early Ages every man was his own priest.

Priests supervise or performs rituals through which people enter the world of the sacred. Sometimes their very presence is a sign to others of a dimension of reality which lies beyond the visible world. Priests and their equivalents (shamans, diviners, healers, sorcerers, witches, gurus, prophets, rabbis, imams, etc.) act as mediators of the sacred.

2. Priesthood in the Old Testament

In ancient Israel the priesthood was more a function than a status of life. As in much of pagan society, the office or function of offering sacrifice and of acting as mediator between God and people was resident in the oldest member or patriarch of the family. When Israel became a theocracy the king was anointed and consecrated in a special way. At times he performed personally the sacrificial functions proper to priests. As the monarchy came to an end, the sacrificial role of the priest became the exclusive privilege of the descendants of Aaron. The basic ministry of the Levitical priesthood as continued in the sons of Aaron is described in the blessing of the tribes of Israel (Deut 33:9-11). The function of the priest as revealed in Deuteronomy is more than sacrificial. The priest is, in a sense, prophet or teacher, lawgiver or ruler as well as a sacrificing priest and the president of public worship.

3. Ministries and charisms in the New Testament

Orders, sacred orders, priestly ordination, sacrament or orders, major and minor orders, priestly ministry, and so on, are words and concepts relatively foreign to the New Testament. But words which are equivalent to the general concept of ministry are found, such as: diakonia (service), charis or charisma (unmerited gift), pempo and apostello (send), apostolos (one sent), and presbeuo (to function as ambassador).

The model and source of every mission-ministry is Jesus Christ (Heb 3:1ff.; 13:20; I Pet 2:25). It is he who chooses and calls his disciples and ministers (Acts 20:24; Rom 1:5; Eph 4:11-14) and gives the helps (charisms) they need in order to carry out worthily the ministry entrusted to them.

The metaphor of the human body (1 Cor 12:12-30) introduces and embryonic hierarchy among the charisms and ministries. “God has appointed in the church first apostles, second prophets, third teachers, then workers of miracles, then healers, helpers, administrators, speakers in various kinds of tongues” (1 Cor 12:28; Eph 4:11-13).

4. Ministries and Worship in the Apostolic Church

The Twelve. These are the apostles par excellence, those who knew the Master in person. These men baptized; they imposed hands that the Spirit might be given to neophytes or to bestow a mission or ministry (see Acts 6:6). They certainly presided at the Eucharist (although not explicitly stated), preached, made laws, excommunicated and reconciled.

Apostles. They are missionaries sent out from communities, with authority suited to the nature of their mission. They imposed hands in order to confer the rank of bishop-presbyter (2 Tim 1:6), to bestow the gift of the Spirit (Acts 19:6), to heal the sick (Acts 28:8). One of their functions seems to have been to preside at the Eucharist (see Acts 20:7-12).
Prophets. Among their functions was authority to impose hands in order to confer a mission (Acts 13:3). “Through prophecy” and with the laying on of hands episcopacy was conferred (1 Tim 4:14; see 1:8).

Teachers. (didaskaloi): With the evangelists they shared in the ministry of preaching and had the duty of preaching, proclaiming the gospel, and explaining the Scriptures.
Elders (presbuteroi or episkopoi): In the NT the two terms are applied to the same persons (Acts 20:17, 28). The first term identified the ministry; the second pointed rather to an aspect of the ministry (vigilance).

Deacons: Their stated task was the service of widows and poor, especially service at table. 1 Tim 3:8-13 gives a description of the true deacon.

5. Ritual of Ordination in the Third Century

It is with Hippolytus that the manuals and the researches of the liturgists into the sacrament of orders usually begin. These texts, these gestures, show a Church now structured according to a strictly hierarchical ladder.

a) The ordination of a bishop

A bishop must be chosen and accepted by the entire people, the clergy, and the authorities. Sunday is the day of ordination. The ministers of the ordination are all the bishops present, the pastors of the neighboring churches.

The laying on of hands is the climactic moment in the ordination. The role of the assembly: “All remain silent, praying in their hearts for the descent of the Holy Spirit.” When the prayer of ordination is complete, “all offer the kiss of peace,” accompanying it perhaps with an acclamation. Finally, the new bishop celebrates his first Eucharist.

b) Presbyteral ordination

Nothing is said about the election or choice of the candidate. The only thing prescribed for the rite of ordination is the laying on of hands by the bishop and the entire presbytery.

c) The ordination of a deacon

A deacon, too, must be chosen and accepted by the people. The bishop alone imposes hands on him, since he “is not ordained to the priesthood but to the service of the bishop, so that he will do what the bishops orders.”

6. Ordinations in the fourth century

The ritual was unchanged in the West, and the most interesting novelties come from the East: in Egypt, the three prayers of ordination in the Euchologion of Serapion; in Syria, the ritual in the Apostolic Constitutions, which contains some noteworthy innovations: the laying of the Gospels on the head of the bishop being ordained and the laying of hands on subdeacon and lector as well; in addition, there are only three ordaining bishops who lay hands on the bishop elect, while the people voice their choice or confirm their acceptance three times.

7. Medieval development of the ordination rites

For the first eight centuries the ordination rite was quite simple, an imposition of the hands and an invocation of the Holy Spirit. By the middle of the tenth century the rite of priesthood was expanded to include an anointing of the hands, the bestowal of a chalice and a paten to symbolize more clearly the sacrificial function of the priest, and sometime later a final imposition of hands with the accompanying prayer: “Receive the Holy Spirit. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained.” One result of these additional ceremonies was to confuse in the minds of some the essential matter and form of the sacrament of order. St. Thomas believed that the bestowal of the chalice and paten formed part of the essential matter of the sacrament.

8. The teaching of Trent

In its decree and canons on the sacrament of order, the Council of Trent was principally concerned with the Christian priesthood which was under attack by Luther and other reformers. Underlying Luther’s conception of the ministerial priesthood was his interpretation of the “priesthood of all believers” based on texts like 1 Pet 2:5. The New Testament spoke most clearly the priesthood of Christ in the Epistle to the Hebrews, and so if Christians were called to be a holy and priestly people it meant that they shared in Christ’s priesthood, and separate cultic priesthood was not necessary.

In the context of the Lutheran denials, the Council of Trent defined order or the rite of ordination as “a true and proper sacrament instituted by Christ,” and not merely as “a rite of sorts for choosing ministers of the word of God and of the sacraments” (ND 1716).

9. Reforms of Vatican II

Vatican II built its ritual reforms upon the principle that the episcopate is the highest degree and the origin of the sacrament of orders.

All three rituals were introduced by the schema of a homily that offers a theological synthesis of the mystery that is being celebrated. The candidates for the diverse orders are interrogated in a fashion that imitates the outline for the ancient examinatio of the candidate for the episcopate. The purpose of this interrogation is to ascertain the canonical and moral fitness of candidates and to receive the promise of obedience to ecclesiastical discipline and (for candidates for the presbyterate and diaconate) to the proper pastor, the bishop.

The diaconate is no longer a stage for getting closer to the presbyterate but has become, once again, a ministry in itself, in which the candidate may also pass his entire life. The formula of ordination eliminates any allusion to the idea of promotion in the future to a higher degree of ministry.

The most important innovation concerns the prayer of Episcopal consecration. The new ritual returns to the formula of Hippolytus, which is more a part of the catholic, that is, ecumenical tradition, of East and West.

Finally, there has been the introduction of a new rite, in which the one aspiring to the diaconate or presbyterate affirms publicly that he is willing to take on the burdens and responsibilities of the ministry, to prepare himself adequately to carry it out, for the benefit of the Christian people, the glory of God, and the welfare of the Church.

10. The ministries instituted by Vatican II

With the motu proprio Ministeria quaedam in 1972, Pope Paul VI put into effect the reforms of the non-ordained ministries according to the directives of Vatican II (cf. SC, 28). He did this by a fourfold movement:

a) Reserving the term “order” for the sacramental ministries (episcopate, prebyterate, diaconate) and adopting the term “instituted ministries” for the others;

b) Suppressing the concept of the minor order. In this way roles of porter and exorcist, the tonsure (which had become a sort of minor order), and the subdiaconate disappeared;

c) Retaining as instituted ministries only the roles of lector and acolyte (in the last of which the principal prerogatives and functions of the subdiaconate would survive);

d) Ordering that these two ministries “be maintained in the entire Latin Church” (MQ 4), but conceding to national episcopal conferences the possibility of devising others and requesting their institution by the Apostolic See “because they have been judged, for particular reasons, necessary and useful in a particular region” (MQ 4).

These are, therefore, ministries and not orders. But they are called “instituted” ministries in order to distinguish them from the innumerable spontaneous forms of service, worship, catechesis, and charity in which the whole Church is so rich by virtue of the Spirit.
________________

Sources:

Martos, Joseph. Doors to the Sacred: A Historical Introduction to Sacraments in the Christian Church. London: SCM Press, Ltd., 1981.

Palmer, Paul F., S.J. Holy Orders. New Jersey: Paulist Press, 1963.

Santantoni, Antonio. “Orders and Ministries in the First Four Centuries.” In Handbook for Liturgical Studies Vol. 4 Ed. Anscar J. Chupungco, OSB. Quezon City: Claretian, 2000.

__________. “Ordination and Ministries in the West.” In Handbook for Liturgical Studies Vol. 4. Ed. Anscar J. Chupungco, OSB. Quezon City: Claretian, 2000.

Folk Sayings

1. Sigi’g pilì, sa pinilian paulì.
It was a comment made by a certain person to her neighbor who has chosen a partner whom she frowned at. She said that it is just a kind of a lesson not to be too much discriminating. As I understand this could be applied to anything else. We must not be too much choosy and discriminating for at the end we fall on the least. It is also a lesson of taking the opportunity when it comes, for what would follow might be worse than the first.

2. Ang gabà dili sama sa sili nga mohalang dayon.
The consequence of our actions may not be necessarily immediate. This is a lesson to be vigilant or to be watchful for our actions. There are people in the neighborhood who seemed to be fortunate even if they have done something evil. Then their neighbors would only say that their trouble would come but not yet at the moment. This could also be applied to the corrupt politicians in which the people looked forward for justice.

3. Ang magdalî, magkabalî-balî.
I remember a saying, “haste make waste.” Some of our townsfolk also have similar saying, “ang magdali magkabali-bali.” It is a sort of a reminder to be careful in what we do. But some would just realize the truth behind the saying after experiencing the result of hurrying the work. Thus, it must be used as a precaution to make things in order.

4. Ang mag-antos, masantos.
This is commonly heard as a way to appease the experienced sufferings. Many of our people who are active in the Church works tend to use this saying when they encounter difficulties in the ministry. This gives hope for many, but it must be noted that we must do away with self-inflicted suffering. We must take courage to face sufferings, but we must not seek for it to satisfy our inordinate motives.

5. Ang magpugas og hangin, mo-ani og bagyo.
This saying is a sort of a warning not to cause harm because the consequence or penalty is much bigger. This could also be an explanation if the consequence has already been experienced that it is the fruit of an evil deed previously done. Related to it is a saying which goes, “walay sukod sa balos” (there is no measurement for the revenge). Thus, for whatever bad things done, one would have to expect a worse outcome.

Tongues in 1 Corinthians 14:1-12

An Analysis of Tongues in 1 Corinthians 14:1-12

Delimitation

The pericope is basically part of Paul’s exposition in Chapters 12, 13 and 14 of 1 Corinthians. In these chapters we can see Paul’s discussion regarding charisms. Let us now try to focus on the pericope 1 Cor 14:1-12. This pericope follows chapter 13 which is actually a discussion on love as the foundation of the gifts as charisms. Paul stated, “If I speak in human and angelic tongues but do not have love, I am a resounding gong…” (1 Cor 13:1). The succeeding verses are descriptions of love and it culminates in saying that love is the greatest (1 Cor 13:13).

1 Cor 14:1 provides us a connecting transition and in 1 Cor 14:2 allows us to focus at speaking in tongues vis-à-vis prophesying in which the standard would be the building up of the Church (v. 5). The next verses give us Paul’s illustration by way of giving situational example. And in v. 12 Paul repeats the idea “for the building up of the Church” as a motivation in seeking to have an abundance of the gifts. Verses 13 and following discuss on the need for interpretation. Hence, 1 Cor 14:1-12 can be considered as one pericope and it discusses a comparison between tongues and prophecy in which the criterion to be considered is the building up of the Church.
Literary genre

1 Cor 14:1-12 can be considered as an argumentation. Here, we find Paul’s way of giving rhetorical questions that are found in verses 6 to 9. we could also find here comparison between speaking in tongues that build the self and prophesying that builds the Church. If we have to try to describe this pericope by identifying the elements in forensic rhetoric we could have the following:

a) Verse 1 could be the exordium. It sets the character that is needed in prophesying.

b) Verses 2-3 could be the narratio. It states the fact that one who speaks in tongue speaks to God and the one who prophesies speaks to human beings.

c) Verse 4 could be the propositio. It states the point of disagreement by way of saying that whoever speaks in a tongue builds himself up while those who prophesies builds up the Church.

d) Verses 6-11 could be the probatio. It develops the central argument by stating rhetorical questions and giving some concrete examples from experience.

e) Verse 12 could be the refutatio. It sets a conclusion by stating, “so with yourselves: since you strive eagerly for spirits, seek to have an abundance of them for building up the Church.”

To whom the letter is addressed

The addressee for this letter could be the community wherein there is a disproportionate esteem for certain phenomena, especially speaking in tongues, to the detriment of order in liturgy. Paul’s criticism of tongues could indicate this attitude. As described in 1 Cor 12:2 these people were pagan before.

Key word

In the New Testament usage the word tongue, glossa in Greek, may also refer to the physical part of body. For example, in Luke 1:64 “Immediately his mouth was opened, his tongue freed, and he [Zechariah] spoke blessing God.” The tongue is also used to praise God as in Rome 14:11 – “As I live, says the Lord, every knee shall bend before me, and every tongue shall give praise to God.”

In another sense “tongue or glossa” may also refer to other languages such as “speaking in tongue.” Such phenomenon is considered as a manifestation or gift of the Holy Spirit. This event happened as described in Acts 2:4 – “And they were filled with the holy Spirit and began to speak in different tongues, as the Spirit enabled them to proclaim.” Also in Acts 19:6 – “And when Paul laid (his) hands on them, the holy Spirit came upon them, and they spoke in tongues and prophesied.”

However, Paul gives more importance on prophecy than speaking in tongues, “Now I should like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be built up” (1 Cor 14:5). For Paul, tongues are a sign for unbelievers not for those who already believe whereas prophecy is not for unbelievers but for those who believe (1 Cor 14:22). Paul continued that when unbelievers come in during gatherings while everyone speaks in tongues, the unbelievers might ask whether those who speak in tongues are out of their minds (1 Cor14:23).

Summary

The word tongue, which is glossa in Greek, is used by Paul in 1 Cor 14:1-12 to mean other languages in the expression or phrase “speaking in tongues.” In this pericope, Paul gives the argument on the importance of prophecy rather than tongues. What is more important according to Paul is the building up of the Church. Thus, he exhorts the believers to seek spiritual gifts so the church be built up.
* * * * *

Reflection

One of my experiences with people in the Charismatic Renewal Movement was the occurrence related to what they call “gift of tongues.” It is rather quite strange for me at the start to hear some people utter syllables which are meaningless to me. Later on I learned that the seemingly babbling sound was due to the inspiration of the Spirit as the charismatic people would explain. They make it as a form of prayer.

When I joined the movement, I found out that producing such form of sound or speech would occur if one would allow oneself to be carried by the depth of the prayer moment. It would just flow, but still it remains controllable. The danger that I have observed with this phenomenon is that people would be anticipating this happen and it would serve as their gauge for the presence of the Holy Spirit. But of course the Spirit is not just limited to this thing.

People in the Charismatic Movement need to be reminded by Paul’s clarification regarding speaking in tongues. The work of preaching the gospel is rather more important. This is still relevant even today. We need to preach or to prophesy in order to strengthen or build the church. Those in the Charismatic Movement are active in the church and very much helpful. I could attest to the diligence and faithfulness of the diehard charismatics. I have worked with them in our parish. What they need today is pastoral attention and guidance.

I have heard some people in the seminary associate some negative connotations with those in charismatic movement regarding speaking in tongues. I think what needs to be cleared here is our understanding to this phenomenon. If we have some theological suspicions on the authenticity of the gift of tongues, how should we make pastoral action to those who believe they have such gift? How should we discern regarding this matter?

Paul’s writing in 1 Corinthians 14 is a good biblical basis for guiding these people. We need to be reminded that the primary concern is for the building up of the church or building the kingdom of God. If we make our efforts just in order to satisfy the self, then what is the meaning of our being a Christian? Christianity entails sharing the message of God in words and in deeds. And we don’t have speak a strange or foreign language to reach out to others needing love. Our good words and good deeds are already a language of love that everybody could very well understand.

Christ in Our Midst

“This is the day that the Lord has made; let us rejoice and be glad.” We have just sung this line in the responsorial psalm. And indeed we have a very strong reason to rejoice and be glad: the Lord is risen. He is truly risen. This is a landmark of our faith. Of course, we all believe in the resurrection. But for the disciples during Jesus’ time, were they expecting his resurrection after his death?

Let us now try to consider today’s gospel reading. In the opening of this particular passage, Mary of Magdala is described going to the tomb early in the morning, while it was dark. Why did she go that early? One possible answer to this could be that she was moved by her deep sorrow and grief due to the tragic death of Jesus, their Master. Here we could understand Mary Magdalene by relating it to our experiences of the pain of separation perhaps due to a death of loved one, an experience of abandonment or broken relationships.

When I was reflecting upon this Gospel passage I recalled my experience which I could consider as the most painful one in my life. It was the moment when my father died 15 years ago. He was a good father, a good provider, and a good friend. At that time when he passed away I couldn’t understand yet why it happened. Why did God allow such thing to happen? Because of my deep sorrow I considered my life then as covered with darkness. I was not immediately able to grasp the wisdom of that event. But as the years went by I gradually understood its value. Through that experience I realized that even though my father is no longer physically present with us, his values still live on in our family.

The evangelist in this passage gives us a visual description to Mary’s experience — “it was early in the morning, while it was dark.” This could be symbolic of her experience. If you have noticed, during an early morning there is a gradual transition from darkness into light as the sun of day comes in. This could be similar with what happened to Mary Magdalene at this moment. Because of her sorrow there was darkness. When she saw that the tomb was open her immediate conjecture was that Jesus’ body was stolen. It was only later that she understood that Jesus has risen.
Mary Magdalene went quickly to the disciples to tell them what happened. Peter and the disciple whom Jesus loved hurriedly went to the empty tomb. When that disciple entered in, he saw and believed. The empty tomb then was a hint that Jesus has risen. It is through the eyes of faith that we could understand this reality. But what is the significance of the empty tomb? In this very day when we are celebrating Christ’s resurrection, why are we focusing our attention to this passage? Why not focus our attention to the resurrection appearances of Jesus?

There could be two possibilities to explain why the tomb became empty: either Jesus’ body was stolen or he has risen. It was the flaring news on that day. But the burial cloths are still there, thus the disciples could believe that Jesus is truly risen. They still could hardly understand that the resurrection is the fulfillment of Jesus’ words and deeds. The resurrection is the summit of the Paschal Mystery, the whole life of Christ.

The empty tomb could also be a sign that through the resurrection, Christ’s presence transcends all reality. Meaning to say that Christ’s presence is no longer bounded by space and time. Time and space could not hinder our encounter with Christ. The empty tomb could be a symbol of our perception that the Lord is seemingly absent during the very lowest and sadist times of our life. But on the other hand, the empty tomb is most significantly a sign that the resurrected Christ lives with us and abides in us even in our experience of darkness and emptiness.

What is most challenging here on our part is the commitment to live the “risen” life in Christ. Through our baptism, we became partakers of Christ’s life. In our baptism we rise with Christ. As we celebrate today the resurrection of our Lord, it is just fitting to renew our baptismal commitment. How far have we gone as sharers of the life of Christ? As baptized Christians, have we let the world feel Christ’s presence through our service and witnessing? These questions need not be answered by mere words but by deeds in a more concrete way.

Amidst the emptiness and darkness of our socio-political situation, how did you respond? Is it by remaining indifferent or by dynamic activism? If we keep the faith in Christ’s resurrection as baptized Christians, then we all partake in the commitment of making our present society experience the presence of Christ. May our rejoicing then would not only be focused on our remembrance of the resurrection event but also on the joy and gladness brought about the presence of Christ in our midst, here and now.

A Homily on the Friday of the Fourth Week of Lent

Sanglit ania na man kita sa ika-upat nga semana sa kwaresma, ug hapit na man nato dumdumon ang Semana Santa, ingon niini na gyud kasagaran ang atong madungog nga tema diha sa ebanghelyo, sama sa atong nadungog nga gibasa karon. Nagkadako gyud ang tension tali ni Jesus ug sa mga autoridad sa mga Judiyo.

Si Jesucristo nakahibalo na nga ang mga Judiyo naglaraw pagpatay kaniya. Nahibalo usab siya nga aduna siyay misyon nga mas labaw pa kay sa pagkamatay. Tungod niini, nagsangyaw siya diha sa publiko bisan pa’g adunay hulga sa kamatayon. Gikinahanglan gyud ang kaisog sa pagbuhat sama sa gibuhat ni Jesus. Siya maisugong mibarog sa unsay iyang gituohan. Dili niya tugotan ang kahadlok nga maoy makababag sa pagtuman sa iyang misyon.

Kon atong sulayan pagpamalandong ang atong tagsa-tagsa ka kinabuhi, tingali adunay mga panghitabo diin kita nakasinati usab og tension tungod sa pagbarog nato sa kamatuoran. Bisan dinha sa atong katilingban aduna gayuy tension nga mahitabo kon ang usa ka grupo maoy gustong mopasulabi ug hikalimtan na lang ang uban nga mas may panginahanglan. Bisan usab dinhi sulod sa atong kaugalingon duna usay tension tali sa maayo ug dautan. Ug usahay kondili kanunay mao ra ba juy atong mapalabi ang dili maayo kay lisod usahay para nato ang pagbarog o pagsunod sa maayo.

Apan sayop gyud diay kon adto ta mopili sa dautan. Matud pa ni Propeta Isaias ang mga dautang tawo wala gyud mahibalo sa mga tinagoan sa Dios, wala gayod sila maglaum sa mga ganti sa usa ka kinabuhi nga balaan ug walay buling.

Karong panahona nga atong gisaulog ang kwaresma, gipahinumdoman kita pinaagi sa atong paghandum sa kinabuhi ni Jesus nga mibarog diha sa kamatuoran. Gidapit kita sa pagsunod ni Jesus. Dili kay kutob ra diha. Diha sa atong pagbarog sa kamatuoran ug sa unsay atong gituohan, kauban ug nahiusa kita ni Jesus bisan pa man adunay mga pag-antos. Mahimo ba ni nato?

Diha sa mga martir, makakaplag kita’g mga modelo nga mga tawo nga malig-ong mibarog sa unsay ilang gituohan. Andam sila ug buot sila nga mohalad sa ilang kaugalingon tungod ug alang sa ilang pagtuo. Andam ba usab kita? Kondili, unsa kahay hinungdan? Ang kahadlok ba? Wala gyud kitay angay nga kahadlokan. Diha sa salmo responsoryo atong nadungog nga “sa pagtuwaw sa matarong, nagpatalinghog kanila ang Ginoo ug sa tanan nilang mga kalisdanan giluwas niya sila.”

Dili gyud diay kita angay nga mahadlok sanglit naa man ang Ginoo nag-uban kanato. Magmadasigon unta kita kanunay diha sa atong pagbuhat subay sa atong pagtuo.

THE LAST SAMURAI [film review]

        You were something before you were a soldier. You were a boy who was sad to see the leaves fall and the trees die.
        Like those trees, we are all dying. The future is an illusion, our plans are an illusion, our fears an illusion. We live life in every breath. Eat, drink, fuck. Now.
        Every cup of tea. Every word we write... Every blossom we hold. Every life we take.
        Life in every breath. That is bushido. The way of the samura

(The words of Kasumoto to Nathan Algren)

         The samurai (or bushi) were the members of the military class, the Japanese warriors. Samurai used a variety of weapons, but their most famous weapon and their symbol was the sword. Samurai were to lead their lives according to the ethic code of bushido ("the way of the warrior"). Bushido stressed concepts such as loyalty to one's master, self discipline and respectful, ethical behavior. After a defeat, some samurai chose to commit ritual suicide (seppuku) rather than being captured or dying in a shameful defeat.

         We may disagree with the practice of committing ritual suicide. Our disagreement might be based on the precept that human life is sacred. But for the warrior (in Japan), choosing to die by killing oneself is an honor. It is their way of how to live their lives. All members of their community already understood such practice Thus they are no longer alarmed when they see a soldier committing ritual suicide. Instead, they will have a very high regard to that person. This could be seen in the movie at the end. When Katsumoto committed the ritual suicide, almost all the soldiers who fought against his group lay prostrate to honor him may be due to his courageous act. Therefore, this attitude is held by almost all in Japan at that time no matter what was the affiliation of the individual. This could be used as an example of culture as praxis.

          Another point of interest is the statement of the Emperor during the last part of the movie.

           “And now we are awake. We have railroads and cannon and Western clothing. But we cannot forget who we are. Or where we come from.”

           The Emperor here might be alluding to the influences of the Western cultural influences that became so visible in its external manifestations such as the way of dressing, transportation, infrastructures, etc. If we see culture as civilization, Japan as projected in the movie has changed or somehow developed into something apart from their traditional way of living. But the people could still remember their origin. Why did they were not able to preserve some elements of the past? Was it due to their weakness to maintain their heritage or was it because the outsider has more power to persuade them to adapt to the foreign influence?

           In the movie, there were people who would have tried to preserve their heritage, but most of their compatriots favored the modern way. Thus, there was a clash of two imperial armies who fought against each other. Perhaps this could be a good imagery to illustrate an encounter between two different cultures. In the battle, the group armed with high-powered ammunitions would surely win. This means that who has the greater power has the strongest possibility of conquering the other. But on the other hand we must also consider the question of who is more dignified. Kasumoto, of course, was defeated but he died honored by his opponents.

             Reflecting upon this particular scene, I realized that in our present time in which our traditional practices are usually supplanted by a modern or foreign culture we still have the chance to safeguard our values. If we are strong enough to stand on our treasured ideals, I think we could not be overcome by the habits that tend to shrink our moral stance. But if we just remain reluctant and indecisive, our good values will just become history and will no longer be found in the present. For example, the advent of modernization and urbanization has gradually eroded our sense of community. This emerging culture as we can observe is going far in contrast with our traditional rural societies where we know each other by name and one is truly concerned for the welfare of another. Are the people in the cities especially those in subdivisions willing to preserve such interconnectedness despite the condition of city life?

            Cultural influence does not only happen by physical force. There are also instances that a certain social group or an individual would adapt other cultures because the values are convincing and worth emulating. Another reason could be the realization or deeper understanding of a strange culture through concrete experiential contact. This could be demonstrated by the convergence of the paths of the two warriors, Algren and Katsumoto.

           Katsumoto captures Algren after the battle. He wants to study his new opponent, to understand whom he's fighting. Badly wounded, Algren spends few months in Katsumoto's mountain village where he learns about Japanese culture and the ways of the samurai. It is obvious that Algren's loyalties eventually become torn between the noble samurai he has grown to respect and the fellows who hired him. Finally, Algren sided with Kasumoto.

            Algren’s stay at Kasumoto’s mountain village could be an ideal model of inculturation process. I find no imposition of one’s culture here but just the desire to understand profoundly the other. The route taken is to journey with the other not in a manner that is imposing and coercive.

           If we have to use such principles of accompanying and understanding the other in the missionary efforts there would be a strong possibility that the faith we evangelize will be deeply imbedded in the hearts of the people. It might also be a matter of diplomacy but it would be gradual. However, in the turn of events persons will value their faith as their own not as an imposition from a foreign power.