Saturday, June 27, 2009

Ika-13 nga Domingo sa Ordinaryo nga Panahon (B)

Wis 1:13-15; 2:23-24; 2 Cor 8:7, 9, 13-15; Mk 5:21-43

Ang pari gihangyo nga muadto sa ospital aron mag-ampo para sa usa ka masakiton nga bata. Dako ang iyang kakurat sa dihang iyang nahibaloan nga ang masakiton ug ang iyang pamilya dili man diay iyang mga parokyano kondili mga sakop sa laing relihiyon.

Human sa iyang pagpangadye, gibati sa pari ang dakong kalipay nga nahatagan siya aning talagsaon nga kahigayonan nga mag-ampo para sa usa ka tawo nga adunay laing pagtoo. Natandog usab siya sa gipakita sa pamilya nga pagsalig kaniya.

Asa man diay tuod ang inyong pastor?” nangutana ang pari.

Ug mitubag ang amahan sa bata: “Naa ra man siya padre sa iyang balay. Wala lang namo siya paanhia kay nahadlok mi nga matakdan siya sa among anak nga adunay sakit nga H1N1.”

Ang ebanghelyo nagsaysay mahitungod sa duha ka milagro nga gihimo ni Jesus. Ang una mao ang pagpabuhi og balik sa usa ka batang babaye nga anak sa dato nga opisyal sa sinagoga. Ug ang ikaduha mao ang paghatag og katumanan sa pag-ampo sa usa ka kabos nga babaye nga nag-antos sa dili normal nga pagdugo sulod sa 12 na ka tuig.

Sa kaso sa batang babaye, ang amahan maoy miadto kang Jesus ug nagpakilooy nga ayohon ang iyang pinalangga nga anak. Ang dakong pagtoo ni Jairo maoy nakatandog ni Jesus nga magpabalik sa kinabuhi sa bata. Sa laing bahin, ang babaye nga gitalinug-an nangandoy na lang intawon sulod sa iyang kasingkasing nga makadawat og kaayohan sa iyang balatian. Dili man siya makahangyo ni Jesus tungod kay ang iya mismong relihiyon nag-isip man kaniya nga mahugaw. Ang balaod hugot kaayo nga nagdili sa usa ka babaye nga may talinugo nga moduol o mohikam sa laing tawo tungod kay siya makatakod. Busa, kining pobreng babaye nangamuyo na lamang sa hilom: “Kon makahikap lang ko sa iyang bisti, mamaayo gayud ako”. Pero, sa dihang nakakita og gamay nga kahigayonan, ang babaye nagmaisogon sa paghikap sa bisti sa Magtutudlo. Ug sa wala damha, ang iyang dakong pagtoo sa makaluwas nga gahum ni Jesus nakahatag kaniya og kaayohan sa iyang balatian.

Sa makausa pa, atong makita sa ebanghelyo ang kadako sa kalooy ni Jesus para sa mga tawo nga nag-antos. Nangutana siya kinsa ang mihikap kaniya dili tungod kay nasuko siya nga dunay nakapahimulos sa iyang gahum kondili tungod kay gusto niya nga mailhan ang tawo nga nanginahanglan sa iyang panabang. Gusto ni Jesus nga ipabati sa maong tawo nga wala siya mag-inusara sa iyang pag-antos. Atong sayran nga ang mga masakiton haduol kaayo sa kasingkasing sa Dios. Sa sambingay sa Katapusang Paghukom, si Jesus nakighiusa sa tanang mga masakiton pinaagi sa pag-ingon, “Nasakit ako ug miduaw ka kanako”.

Sa pagkaamgo niya sa nahitabo, nangurog ang babaye sa kahadlok tungod kay gatoo siya nga nasuko kaniya ang Ginoo. Apan, si Jesus miingon kaniya: “Anak, ang imong pagtoo nakaayo kanimo. Lakaw nga malinawon ug dalha ang imong kaayohan.” Wala gyud magpakita si Jesus og bisan gamay na lang nga kasuko. Wala gani siya mabalaka mahitungod sa balaod nga nag-isip kaniya karon nga mahugaw human siya mahikam sa babaye. Hinoon, nalipay siya nga aniay pobre nga babaye nga nagpakita og dakong pagtoo ug nakadawat og kaayohan.

Didto sa balay ni Jairo, ang mga tawo mibugalbugal kang Jesus sa iyang pag-ingon nga ang bata nahikatulog lamang. Sigurado man sila nga patay na ang bata. Apan, si Jesus wala manumbaling kanila ug gigunitan niya ang kamot sa bata dayon og ingon: “Talitha kumi”, nga sa ato pa, “Inday, bangon”. Dihadiha, ang bata mibakod ug mipasopaso atubangan sa mga tawo. Daghang mga teologo ang nagkomentaryo nga kining pagpabalik ni Jesus sa kinabuhi sa bata (sama sa iyang gihimo kang Lazaro) maoy usa ka pasiuna sa iyang pagabuhaton kanatong mga sumusunod sa adlaw sa paghukom.

Pinaagi niining liturhiya kita gidasig nga magpabilin nga malig-on ug masaligon sa panahon nga kita magluya ug masakit. Dili nato angay isipon ang sakit nga bayad sa atong mga sala tungod kay bisan ang mga matarong masakit man gihapon. Dili ta kini sabton nga silot gikan sa Dios tungod kay ang Ginoo dili man mabangis ug madinumtanon. Ang unang pagbasa nagpasabut nga ang sakit ug kamatayon dili gikan sa Dios kondili sa pagkamasinahon sa yawa. “Wala mugnaa sa Dios ang kamatayon. Dili siya malipay sa pagkalaglag sa mga buhi.” Ang yawa maoy nagdala sa kasakit ug kamatayon dinhi sa kalibutan. Apan, dili kita angay nga mahadlok tungod kay si Kristo nagmadaugon batok sa gahum sa kangitngit ug sa kamatayon. Kita nga motoo ug mosunod sa iyang mga lakang, bisan tuod mamatay, mabanhaw uban kaniya.

Sa panahon nga kita masakit, dili usab nato angay nga isipon nga ang Dios nagpasagad kanato. Diha sa ebanghelyo, ang mga masakiton gihigugma sa Dios ug gihatagan og kahupayan sa ilang mga pag-antos. Si Pope John Paul II nahimong masakiton sa dugay nga panahon, apan basi sa iyang kasinati-an, siya nakaingon gihapon nga ang mga masakiton mao ang pinakabililhon nga mga sakop sa lawas ni Kristo.

Ang ehemplo sa kalooy ug gugma nga gipakita ni Kristo para sa mga masakiton angay nga magdasig kanato sa paghatag og sakto nga pag-alima sa atong mga igsoon nga may balatian. Ang mga masakiton nanginahanglan og medikal nga pagtagad, apan labaw sa tanan, nanginahanglan sila sa atong pakighigala ug pagpakig-uban.

Manghinaot kita nga pinaagi niining ebanghelyo, ang mga doktor, nurses ug uban pang mga caregivers, mapahinumduman nga diha sa ilang pag-atiman sa mga masakiton nahatagan sila og dakong kahigayonan nga makaalagad kang Kristo. 

13th Sunday in Ordinary Time (B)

Wis 1:13-15; 2:23-24; 2 Cor 8:7, 9, 13-15; Mk 5:21-43

A priest was called to pray over a sick child. At the hospital, he was surprised to realize that the sick and her family are actually not his parishioners but are members of another religion.

After giving the rites, the priest felt so good for being given this rare opportunity to have prayed over a person of different faith. He was also deeply touched by the gesture of this family who have put their trust in him.

Where is your pastor by the way”, the priest asked.

And the father of the sick girl replied: “Oh, he is just around. But we did not call him because we are worried he might get infected by the H1N1 virus of our sick daughter.”

The gospel narrates two accounts of healing that Jesus performed. For one, he brought back the life of a young girl, the daughter of a rich official of the synagogue. Then he also granted healing to a poor woman who had a hemorrhage for twelve years.

In the case of the little girl, the father came to Jesus and asked him to bring back the health of his child. The strong faith of Jairus made the miracle possible. On the other hand, the hemorrhaging woman had to express her wish to Jesus secretly in her heart. She couldn’t speak directly to the Lord because her religion and her community had convinced her that she was dirty. The law strictly prohibited a hemorrhaging woman to get near or to touch anybody, lest she will make people unclean, too. Thus, this poor woman could only make a secret, prayerful wish, “If only I could touch his cloak, I will be made well.” Even so, her great faith in the healing power of Jesus cured her from the bleeding that she had suffered for a long time.

Once again, what shines brightly in this gospel is the compassionate persona of Jesus. He inquired who touched him not because he was mad that somebody made use of his healing power without his permission, but simply because he wanted to know the personal identity of the needy person. The Lord wanted to assure the woman that still she mattered greatly to God. In fact, she became a special child of the heavenly Father because of her condition. It is remarkable that in the well-known parable of the Last Judgment, Jesus identified himself with every sick person when he says, “I was ill and you visited me.”

Realizing what transpired, the woman was trembling with fear because she thought that she had offended the Lord. But Jesus told her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.” Jesus was never bothered by the stipulation of the law that considered him impure after being touched by the woman. He was just glad that the woman manifested a great faith and was healed.

At the official’s house, people laughed at Jesus when he said that the little girl was just sleeping. They were convinced that the child of Jairus had died. Jesus ignored their unbelief and proceeded to raise the girl back to life. He said to her “Talitha cum”, which are Aramaic words of endearment and can be translated in English as “little girl, get up.” Immediately, the girl stood up and was restored back to her family. Bible commentators suggest that this miraculous raising of the little girl from death (like the raising of Lazarus) served as a prefiguration of what the Lord will do to us at the end of time. For as the first reading says: “God created us for incorruption, and made us in the image of his own eternity” (Wis 2:23).

Today’s liturgy inspires us to have stronger faith whenever we are sick or dying. We must not think that our suffering is a punishment for sins we have committed because our Father in heaven is not a vengeful god. The late John Paul II consistently described the sick and the dying as the most precious members of the Body of Christ.

The example of Jesus challenges us to be more compassionate and understanding to our brothers and sisters who are sick. The infirm need special medical attention, but most especially they need our companionship and friendship. Hope is the best “oxygen tank” of sick people. Whenever it is possible to do so without deception, hope must be given to them.

Anna Lee Edwards McAlpin gives us this prayer:

Help me have a love for others that surpasses “self” or gain.

Teach me how to share their sorrow, bear with them through stress and pain.

May I never do a favor, hoping glory to receive, just because I did my duty and a troubled heart relieved.

May I never be “self-righteous,” but remember well that He stated in the Holy Scriptures, “This thou doest unto Me.”

Sunday, June 21, 2009

Ika-12 nga Domingo sa Ordinaryong Panahon (B)

Jb 38:1, 8-11; 2 Cor 5:14-17; Mk 4:35-41

Dihay usa ka barko nga mibiyahe padulong sa Bohol. Sanglit bulan man kadto sa Mayo, daghan kaayong pasahero nga mamistahay. Didto sa taliwala sa lawod, ang barko gikusokuso sa mga balod. Ug tungod kay puno sa pasahero, ang barko hapit na malunod.

Dihay mga tigulang nga nagsugod na og panangpit sa mga santos: “Tabang Sr. San Miguel, Sr. San Agustin, San Antonio, San Vicente, Santa Maria, San Isidro . . !”

Usa ka intsik nga pasahero wala makasabut kanila ug nagbagotbot: “Unsa man kini, puno na ta kaayo, apan sige pa kamo tawag og mga pasahero?”

Ang ebanghelyo karon nagsaysay nga human sa usa ka adlaw nga pagsangyaw, si Jesus ug ang iyang mga tinun-an nanakay og sakayan ug milabang sa Dagat sa Galilea, siguro aron mangita og lugar nga kapahulayan. Unya, sa kalit lamang, dihay usa ka dakong unos nga mihadla kanila. Gikusokuso sa makusog nga hangin ug balod ang ilang sakayan. Atong masabut nga apeke gyud tingali ang kahimtang kay nangalisang man ang mga tinun-an, apil ang uban kanila nga mga karaan nang mananagat. Si Jesus, nga niadtong tungora nahinanok didto sa ulin sa sakayan, ilang gipukaw ug giingnan: “Magtutudlo, wala ka ba mabalaka nga hapit na kita mangalunod?” Sa pagmata ni Jesus, iyang gibadlong ang hangin ug giingnan ang dagat, “Kalma ug ayaw nag lihok!”. Ug dihadiha dayon, mihunong ang hangin ug nalinaw ang dagat. Unya, nangutana si Jesus sa iyang mga tinun-an, “Nganong nangalisang man kamo? Wala pa ba gihapon kamoy pagtoo?”

Ang paglabang sa Dagat sa Galilea mahimo nato nga itandi sa atong kaugalingong pagbiyahe ning kinabuhia. Matag karon ug unya, hadlaon kita sa mga unos sa kinabuhi. Adunay gagmay'ng unos, aduna usay dagko. Ang nakalisud kay usahay muabot ang unos nga dili kita makabantay ug kusog kaayo.

Kinsa man nato dinhi ang wala makasinati aning mga unos sa kinabuhi? Kana bitawng mungiob ang atong kalibutan ug murag mawad-an na ta sa paglaum? Kana bitawng bation nato nga gipasagdan nata sa Ginoo? Usahay mao man kini atong masinati kon masakit ta sa kanser, kon ang atong anak mag drugs, kon ang atong kapikas mahigugma na sa lain, kon ang atong suod nga higala magbudhi kanato, kon mapakyas ta sa gugma, kon mapilde ta sa negosyo, kon mawad-an ta sa trabaho, ug kon mapuno na ta sa utang. Usahay gani, mag-abut ning daghang problema. Naa bitaw panultihon sa Ingles: “When it rains, it pours” or “When problems come, they come in bundles”. Niining mga higayona, bation nato nga naa kita taliwala sa usa ka dakong unos. Sama sa mga tinun-an, makapangutana sab ta sa Ginoo kon nagpakabana ba siya sa atong kahimtang.

Ang ebanghelyo nagpahinumdum kanato nga ang Dios mag-uban ug magbantay kanato sa tanang higayon. Sa panahon sa dakong unos sa dagat, si Jesus nagpabilin nga kalmado didto sa ulin sa sakayan. Siya nagpakita kanato og ehemplo sa usa ka masaligon nga tawo. Wala siya malisang taliwala sa unos tungod kay misalig man siya sa panabang sa iyang Amahan nga tua sa langit.

Nganong nangalisang man kamo? Wala pa ba gihapon kamoy pagtoo?” Atong masabtan sa ebanghelyo nga ang unos diay usa ka pagsulay sa mga sumusunod ni Kristo. Saksi sila sa mga milagro nga gihimo ni Kristo. Nakita na nila ang gahum ni Jesus batok sa tanang sakit, kagutum ug katalagman. Nakita usab nila ang gahum ni Jesus batok sa yawa ug sa mga daotang espiritu. Tungod niini, nakapangutana si Jesus kanila, “Nganong nangalisang pa man kamo?”

Sa samang paagi, kita usab pagasulayan pinaagi sa mga unos sa atong kinabuhi. Kon mitoo kita sa gahum sa Dios batok sa tanang daotan ug katalagman, angay pa ba kitang mahadlok? Kon tinuod kita nga mitoo sa dakong gugma sa Ginoo para kanato, angay pa ba kita nga mabalaka?

Usa ka higayon niana, usa ka tigulang ang misulod sa opisina sa parokya aron magpamisa. Sa dihang giusig siya sa iro, nalisang ang tigulang ug nangutana sa pari, “Padre, mamaak ba kining inyong iro?” Ang pari nga pilosopo mitubag, “Iyo, natigulang na lang ko, wa pa gyud ko makakita og iro nga manumbag, mamaak ra gyud.” Medyo nalain ang tigulang sa tubag sa pari ug milakaw.

Sa pagkasunod adlaw, ang pari miadto sa baryo aron magmisa. Didto naabtan siya sa kusog nga ulan ug nakapangutana, “Mohunong pa ba kaha kining ulan?” Nahitabo nga didto ang tigulang nga giinsulto sa pari. Ug sa walay lipod-lipod, iyang giingnan ang pari, “Padre, natigulang na lang ko, wala pa gyud ko makasinati og ulan nga wala mohunong.”

Sa pagkatinuod, walay ulan nga dili mohunong; walay unos nga dili molurang; ug wala usay problema nga dili mahurot. Busa, angay gayud nga magpabilin kita nga malaumon ug masaligon sa panabang sa Dios.

Ang rason ngano nga wala madisgrasya ang mga tinun-an taliwala sa dakong unos mao nga si Jesus nag-uban kanila sa ilang paglawig. Kini usab ang atong panagang sa tanang bagyo nga muabut sa atong kinabuhi – ang makanunayong pagpakig-uban sa Dios. Sa atong pagkinabuhi, dili gayud angay nga kita magpalayo sa atong Ginoo. Kinahanglan, ato siyang pasudlon diha sa atong panimalay, eskuylahan, opisina, komunidad, ug atong ubanon sa tanan natong pagpaningkamot.

Saturday, June 20, 2009

12th Sunday in Ordinary Time (B)

Jb 38:1, 8-11; 2 Cor 5:14-17; Mk 4:35-41

The gospel is about the calming of the storm. After a day of teaching, Jesus decided to cross the Sea of Galilee, perhaps to find a place for him and his disciples to rest. The disciples took him in a boat, while some other smaller ships of people followed them. Suddenly, a great storm erupted which threatened to break the boat. The situation might had been very critical because the disciples panicked, including some who were experienced fishermen. They woke Jesus up and said to him, “Teacher, do you not care that we are perishing?” Jesus rebuked the wind and spoke to the waves of the sea, and then there was quiet and calm. And he said to the disciples, “Why are you afraid? Have you still no faith?”

Spiritual writers describe a parallelism between the crossing of the Sea of Galilee with our own voyage of life. The sea is our family, our community, our working place, our school and our heart itself. We all are aware that both in large and small seas, storms can be unleashed.

Who has not experienced some of these storms in life, when everything is dark and our little boat is about to overturn, while the Lord appears to be silent or absent? An unwanted pregnancy, a diagnosis of cancer, a job termination, a car accident, a runaway child, an infidelity in marriage – and all so quickly, we find ourselves in the midst of a perfect storm.

What are we going to do? Where shall we find refuge? Who are we calling for help? The Lord does not give us instructions on how to escape the storms of life. There is no Christian strategy on how to run away from difficulties and trials. Jesus, however, has promised to give us the courage and strength to overcome any storm or trial if we ask him for it.

The gospel invites us to put our sole trust in God. What saved the disciples from banishing into the stormy sea was the fact of having Jesus in the boat, from the start of the journey up to the end. This also is our principal defense against all storms of life – to keep the Lord in our life, which means to have Jesus with us in our family, in our community, in our work and in all our endeavors.

Like the disciples, sometimes we doubt if God really cares. If this is the case with you, simply recall the lyrics of the famous anecdote entitled “Footprints in the Sand.”

One night a man had a dream. He dreamed he was walking along the beach with the Lord. Across the sky flashed scenes from his life. For each scene he noticed two sets of footprints in the sand, one belonging to him and the other to the Lord.

When the last scene of his life flashed before him, he looked back at the footprints in the sand. He noticed that many times along the path of his life there was only one set of footprints. He also noticed that it happened at the very lowest and saddest times of his life.

This really bothered him and he questioned the Lord about it. “Lord you said that once I decided to follow you, you'd walk with me all the way. But I have noticed that during the most troublesome times in my life there is only one set of footprints. I don't understand why when I needed you most you would leave me.”

The Lord replied, “My precious, precious child, I love you and I would never leave you! During your times of trial and suffering when you see only one set of footprints, it was then that I carried you.”

(The story is told by Carolyn Carty)

Monday, June 15, 2009

Solemnity of the Body and Blood of Christ (B)

Ex 24:3-8; Heb 9:11-15; Mk 14:12-16; 22-26

One day an Arabian prince, Abd-ed-Kader, while passing through the streets of Marseilles with a French official, met a priest who was carrying holy Viaticum to a dying man. The French official stopped, uncovered his head and knelt. His friend asked him the reason for this gesture.

I adore my God, whom the priest is carrying to a sick person,” replied the good official.

How is it possible,” the prince asked, “for you to believe that God who is so great, makes himself so little and lets himself go even to the homes of the poor. We Mohammedans have a much higher idea of God.”

The official answered, “It is because you have only an idea of the greatness of God but you do not know his love.”

(The story is from an unknown author)

The solemnity of the Body and Blood of Christ reminds us of who it is we are receiving in the eucharist and what we are doing when we receive holy communion.

Who are we receiving in the eucharist?

In the holy mass we receive no less than Jesus Christ himself. The gospel today narrates the Last Supper event when Jesus Christ instituted the eucharist. We are quite familiar with the story. While they were eating, he took the bread, gave thanks, broke it and said to his disciples: “Take it, this is my body.” Then, he took the cup, gave thanks, and handed the chalice to his disciples: “This is the cup of my covenant, which will be shed for many.” The words and actions of Jesus clearly suggest that the eucharist he established is a sacrificial offering and a new covenant. The Lord freely gave his whole life for the redemption of humankind, and people are also free to receive or reject his offer of salvation.

A covenant is a solemn promise made by two parties to remain faithful to their respective commitments. For instance, in the covenant made by God and the people of Israel, the Lord declared that He will forever nourish and protect Israel. “You will be my people; I will be your God.” On their part, the people of Israel promised to observe all of God's commandments and decrees. In the Scriptures, covenants were always sealed with a sign: The rainbow for God's covenant with Noah, circumcision for God's covenant with Abraham, and as the first reading narrates, the sprinkling of blood from sacrificed animals for God's covenant with Moses.

The second reading from the Book of Hebrews explains that in the new covenant, what is being shed is no longer the blood of sacrificed animals but that of Christ himself. This blood is not meant to be sprinkled but to be drunk for the salvation of all. It is Jesus who makes the offering and what he offers is his whole life. Hebrews stresses the significance of this salvific act: “For if the blood of goats and bulls and the sprinkling of a heifer's ashes can sanctify those who are defiled so that their flesh is cleansed, how much more will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from dead works to worship the living God.” In Christ, therefore, there is no more value in offering and shedding the blood of animals. In God's eyes, there is no other offering that can surpass the value of the holy eucharist.

“Do this in memory of me.” Because of the Lord's command, the eucharist has become the eternal remembrance of the sacrifice of life he offered. This is no ordinary remembering because every time the eucharist is celebrated it gives life and salvation to those who celebrate it and to those whose intention the mass is offered.

What are we doing when we receive holy communion?

During communion, we enter freely into a covenant with God. When we receive the body and blood of Christ, it is like we are saying: “Yes, Lord, I want to be become one with you.” On his part, Jesus promises us: “Whoever eats my flesh and drinks my blood will have eternal life.”

The word “communion” suggests oneness and solidarity. In receiving communion, we are united with Christ and with the whole Christian community. Clearly, this communion is not only about eating and drinking but of life and mission. If we are one with Christ in his life and mission in the world, we can also share the eternal life and joy he promised us.

Dominic Tang, the courageous Chinese archbishop was imprisoned for twenty-one years for nothing more than his loyalty to Christ and his one, true Church. After five years of solitary confinement in a windowless damp cell, his Jailers came to tell him he could leave it for a few hours, to do whatever he wanted. Five years of solitary confinement and he had a couple of hours to do what he wanted! What would it be? A hot shower? A change of cloths? Certainly a long walk outside? A chance to call or write to family?

What will it be? Asked the jailer.

I would like to say Mass,” replied Archbishop Tang.

(The story is told by Msgr. Timothy M. Dolan in Priests of the Third Millennium)

Saturday, June 13, 2009

Solemnidad sa Lawas ug Dugo ni Kristo (B)

Ex 24:3-8; Heb 9:11-15; Mk 14:12-16; 22-26

Niining solemnidad sa Lawas ug Dugo ni Kristo, kita gipahinumduman kon kinsa ang atong gidawat diha sa Eukaristiya ug kon unsa ang atong gibuhat diha sa pagkalawat.

Kinsa man ang atong gidawat diha sa Eukaristiya?

Ang atong gidawat diha sa Santos nga Misa mao si Kristo mismo. Ang ebanghelyo nagsaysay mahitungod sa Katapusang Panihapon kanus-a gitukod ni Kristo ang Eukaristiya. Mikuha siya og pan, nagpasalamat sa Dios, mipikas niini ug miingon sa iyang mga tinun-an: “Dawata ninyo kini. Kini mao ang akong lawas.” Unya, mikuha siya sa kalis, nagpasalamat sa Dios ug mitunol niini ngadto sa mga tinun-an ug miingon: “Kini ang akong dugo, ang dugo sa kasabotan nga iula alang sa daghang katawhan”. Klaro kaayo sa mga lihok ug pulong ni Kristo nga ang Eukaristiya nga iyang gihimo maoy usa ka buhat sa dakong pagsakripisyo. Gawasnon niya nga gihalad ang iyang tibuok kinabuhi alang sa kaluwasan sa mga tawo.

Sa Balaang Kasulatan, ang kasabotan (covenant) maoy usa ka solemne nga pagpanumpa sa duha ka partido nga magmatinud-anon sa ilang gikauyonan. Pananglitan, sa kasabotan tali sa Dios ug sa katawhan sa Israel, ang Ginoo nanumpa nga mag-amuma ug manalipud sa katawhan sa Israel. Sa ilang bahin, ang katawhan sa Israel nanaad nga tumanon nila ang tanang sugo sa Ginoo. Matag solemneng kasabotan adunay ilhanan. Ang bangaw maoy nahimong ilhanan sa kasabotan sa Dios ug ni Noe; ang pagtuli maoy timailhan sa kasabotan sa Dios ug ni Abraham; ug, sumala sa unang pagbasa, ang pagsablig sa dugo gikan sa hinalad nga mga mananap maoy nahimong ilhanan sa kasabotan sa Dios ug ni Moises.

Sa ikaduhang pagbasa, ang sulat alang sa mga Hebreo nagpasabut nga sa bag-ong kasabotan, dili na dugo sa mga mananap ang giula kondili dugo mismo ni Kristo. Ang maong dugo gihatag dili aron isablig kondili aron imnon sa mga tawo alang sa ilang kaluwasan. Si Kristo mao ang naghimo sa paghalad, ug ang gihalad mao ang iyang kinabuhi. Kon ang dugo sa mga mananap gitoohan sa mga tawo nga makahugas sa ilang tawhanong kahugaw, unsa na lang kaha ang kalimpiyo sa tawo nga mahugasan sa dugo sa Anak sa Dios. Diha ni Kristo, wala nay bili ang paghalad ug pagpadugo sa mga mananap. Atubangan sa Dios, wala nay laing mas bililhon pa nga halad kaysa Santos nga Misa.

“Buhata kini aron sa paghandum kanako.” Tungod sa gibiling sugo ni Kristo, ang Eukaristiya nahimong walay kinutubang handumanan sa sakripisyo sa kinabuhi nga iyang gihalad. Dili kini ordinaryong handumanan tungod kay sa matag higayon nga kini saulogon maghatag kini og grasya ug kaluwasan sa mga tawo nga magsaulog niini ug sa mga tawo nga gipahinungdan niini.

Unsa man ang atong gibuhat diha sa pagkalawat?

Diha sa atong pagkalawat, kita gawasnon nga misulod sa usa ka kasabutan uban sa Dios. Diha sa atong pagdawat sa lawas ug dugo ni Kristo, sama ra nga kita miingon: “Oo Ginoo, gusto ako nga mahiusa kanimo.” Sa iyang kabahin, si Kristo nagsaad kanato: “Ang mukaon sa akong lawas ug moinum sa akong dugo makabaton sa kinabuhing walay katapusan.”

Sa English, ang pagkalawat gitawag nato og communion, usa ka nindot nga pulong nga nagpasabut og kahiusahan. Diha sa atong pagkalawat, kita nahiusa uban kang Kristo ug sa Kristohanong katilingban. Kining kahiusahan dili lang sa bangkite o sa pagkaon kondili kahiusahan sa kinabuhi ug misyon ni Kristo dinhi sa kalibutan. Kon kita makig-uban ni Kristo sa matag adlaw sa atong kinabuhi, makasiguro kita nga makadawat sa walay katapusan nga kinabuhi ug kalipay nga iyang gisaad.

Si Archbishop Dominic Tang nabilanggo sa Tsina sulod sa 22 ka tuig tungod lang sa iyang pagtoo ug pag-unong ni Kristo. Human sa unang 5 ka tuig sa solitary confinement, gihatagan siya sa mga gwardya sa bilanggoan og kahigayonan nga makagawas sa pipila lang ka oras ug sa pagbuhat bisan unsay iyang gusto buhaton.

Unsa man kahay iyang pangayoon?” Mag hot shower? Magdula? Mukaon og lami nga pagkaon? Maglakaw-lakaw ug mosimhot sa lab-as nga hangin? Manawag og long distance sa iyang mga igsoon ug kahigalaan? Apan, dili kini ang gipangayo ni Archbishop Tang. Hinoon, mihangyo siya pinaagi sa pag-ingon: “Kon mahimo tugoti ko ninyo nga magsaulog sa Santos nga Misa?”

Tuesday, June 9, 2009

Solemnity of the Most Holy Trinity (B)

Deut 4:32-34; 39-40; Rom 8:14-17; Mt 28:19; Jn 10:30

A little boy stops in front of a church with his bike and he sees the priest come out. The priest says “Come inside, I want to show you something”. The little boy says to the priest, “But somebody will steal my bike”. The priest says to him “Don't worry, the Holy Spirit will watch it”.

So the little boy goes inside and the priest says, “Let me show you how to do the sign of the cross. In the name of the Father, the Son and the Holy Spirit, Amen. Now you try it”.

So the boy says, “In the name of the Father and the Son, Amen”.

The priest says, “What happened to the Holy Spirit?”

The boy replied “He's outside, watching my bike”.

(The story is told by an unknown author)

Today is the solemnity of the Most Holy Trinity. One God, three persons. This is not easy to understand. Is this for real or is this merely a product of an ancient theologian's imagination? Where is this doctrine coming from in the first place?

The word “Trinity” is nowhere to be found in the Bible, but its doctrine is mentioned in the New Testament at least 40 times. For example, the gospel narrates that God the Father sent an angel to a young woman named Mary, to inform her that God the Holy Spirit would overshadow her and that God the Son would be conceived in her womb (Lk 1:26-38). Then, during the baptism of Jesus, the Holy Spirit is shown descending on the Son like a dove and the voice of the Father in heaven is heard (Mt 3:16-17).

This Sunday's liturgy provides more biblical foundations of the doctrine of the Trinity. In the first reading, Moses describes God as one who shows fatherly concern for the people of Israel and who sets an example for us to emulate (Deut 4:32-34; 39-40). Saint Paul, in the second reading, explains the role of the Holy Spirit in making us adopted children of God and brothers and sisters of Jesus (Rom 8:14-17). Then, in the gospel, Jesus himself speaks about the Trinitarian God when he commissions the disciples saying: “Go to all peoples everywhere and make them my disciples. Baptize them in the name of the Father, the Son, and the Holy Spirit …” (Mt 28:19).

How did we come to the knowledge that there are three divine persons sharing the same divine nature in one God? Why not just say there are three Gods? This is what we know from the gospels: Jesus himself declares that He and the Father are one (Jn 10:30). To Philip he says, “Whoever has seen me has seen the Father . . . I am in the Father and the Father is in me” (Jn 14:9-11). Then, the Lord also says that He and the Father would send the Holy Spirit to witness on His behalf (Jn 15:26).

The oldest doctrinal formulation of the Church's belief in the Trinity is found in the Apostle's Creed which has served as the basis for Christian catechism since the second century. The Church teaches that the Father is the creator of all things, the Son is the savior of humankind, and the Holy Spirit is the sanctifier of the people.

What is the significance of celebrating the solemnity of the Trinity?

First of all, the feast reminds us that we are created in the image and likeness of God who is Triune. It is natural for a parent to take pride of a child who manifests his or her remarkable qualities. In the same manner, God would certainly be pleased if we show in our life the image and likeness of the Trinity. Like God the Father, we are called upon to be creative and productive so as to contribute towards the building up of a free, just, honest and loving society. Like God the Son, we are challenged to lead in bringing about dialogue and understanding, reconciliation and forgiveness, justice and peace, health and life to people. And like God the Holy Spirit, we are tasked to witness to the truth, to give light to those in darkness, and to provide hope and inspiration to the poor and the weak.

Moreover, the feast inspires us to make the Holy Trinity the model of family and community life. In the Trinity, there is mutual respect and great affection for one another. Just as God the Father, God the Son and God the Holy Spirit are united in love, we are also called upon to respect the dignity of every person and to work seriously for the well-being of one another. If we can do this, peace and security would reign in our families and communities. While failure to do so would bring about chaos and so much suffering.

Saturday, June 6, 2009

Solemnidad sa Santisima Trinidad (B)

Deut 4:32-34; 39-40; Rom 8:14-17; Mt 28:19; Jn 10:30

Usa ka titser sa teolohiya ang nangutana sa iyang mga estudyante, “Unsa may magamit nato nga hulagway nga makatabang pagpasabut sa dakong misteryo sa Santisima Trinidad?”

3 in 1 coffee!”, misugyot ang usa ka estudyante. “Sama nga usa lang ka Dios nga adunay tulo ka persona – Amahan, Anak ug Espiritu Santo, ang 3 in 1 coffee usa lang ka ilimnon nga adunay tulo ka sagol – kape, gatas ug asukal.”

Sa pagkatinuod, walay butang nga sarang ikahulagway sa kinatibuk-ang misteryo sa Santisima Trinidad. Tulo ka persona, apan usa lang ka Dios. Lisud kini sabton. Dili ba kaha kini ginamagama lang sa mga Katoliko? Dis-a man gikan kining maong pagtoo?

Ang mga pulong “Santisima Trinidad”, nga maoy atong gitawag sa tulo ka Persona sa Dios, dili nato mabasa sa Bibliya, apan ang maong kamatuoran atong makita sa daghang higayon diha sa Balaang Kasulatan. Pananglitan, ang ebanghelyo nagsaysay kanato nga ang Dios Amahan nagpadala sa usa ka anghel ngadto kang Maria ug nagpahibalo kaniya nga ang Espiritu Santo mokunsad kaniya ug nga ang Anak sa Dios mahimugso sa iyang sabakan (Lk 1:26-38). Unya, sa pagbunyag ni Jesus, ang Espiritu Santo gihulagway sama sa usa ka salampati nga mikunsad sa Dios Anak, ug ang tingog sa Dios Amahan nadungog gikan sa kahitas-an (Mt 3:16-17).

Ang liturhiya karong Domingoha naghatag og dugang basihanan sa doktrina sa Santisima Trinidad. Sa unang pagbasa, ang Dios gihulagway ni Moises sama sa usa ka maayong amahan nga nagpakabana ug nagpadayon sa pagmatuto sa katawhan nga iyang giisip nga mga anak (Deut 4:32-34; 39-40). Si San Pablo, diha sa ikaduhang pagbasa, nagsangyaw sa papel sa Espiritu Santo nga maoy nagpahimo sa mga binunyagan nga mga anak sa Dios Amahan ug mga igsoon ni Jesu-Cristo (Rom 8:14-17). Unya diha sa ebanghelyo, si Jesus mismo mipadayag sa Santisima Trinidad ngadto sa iyang mga tinun-an diha sa pag-ingon: “Panlakaw kamo sa tibuok kalibutan ug tudloi ang mga tawo sa tanan kong gisugo. Ug bunyagi sila sa ngalan sa Amahan, sa Anak, ug sa Espiritu Santo” (Mt 28:19).

Apan, dis-a man gikan ang atong pagsabut nga usa lang kini ka Dios nga adunay tulo ka persona? Nganong dili man tulo ka Dios? Ang tubag mao kini. Diha sa ebanghelyo, si Jesus mismo ang nag-ingon nga Siya ug ang iyang Amahan usa ra (Jn 10:30). Ang nakakita Kaniya, nakakita usab sa Amahan. . . Siya anaa sa Amahan ug ang Amahan anaa Kaniya (Jn 14:9-11). Unya, miingon usab si Jesus nga Siya ug ang Amahan magpadala sa Espiritu Santo nga maoy magsaksi Kaniya (Jn 15:26).

Ang pinakaunang dokumento sa Simbahan nga nagsulat sa pagtoo sa Santisima Trinidad mao ang Credo sa mga Apostoles (Apostle's Creed) nga maoy gigamit nga sumbanan sa ipangtudlo sa mga bunyagonon sukad pa sa ikaduhang siglo. Binase sa mga pagtulun-an ni Cristo, gitudlo sa Simbahan nga ang Dios Amahan maoy Magbubuhat sa tanan (God Creator), ang Dios Anak maoy Manluluwas (God Redeemer), ug ang Dios Espiritu Santo maoy Tigbalaan (God Sanctifier).

Unsa may bili sa atong pagsaulog sa pangilin sa Santisima Trinidad?

Ang Santisima Trinidad magpahinumdum nga kita gibuhat sumala sa hulagway sa Dios nga adunay tulo ka persona. Natural lamang sa usa ka ginikanan nga malipay kon moliwat kaniya ang iyang mga anak. Sa samang paagi ikalipay pag-ayo sa Dios kon kita moliwat sa Santisima Trinidad. Sama sa Dios Amahan, kita unta kanunay nga molihok ug magbuhat og mga maayong butang para sa kinabuhi ug kausbawan sa katilingban. Sama sa Dios Anak, kita unta mag-una sa pagsinabtanay, sa pagpasaylo sa mga kaaway, sa pagtabang sa mga pobre ug masakiton, ug sa pagpatunhay sa hustisya ug kalinaw. Ug sama sa Dios Espiritu Santo, kita unta magsaksi sa kamatuoran, maghatag og lamdag sa mga masalaypon, ug magdasig sa mga maluyahon.

Dugang pa niini, ang Santisima Trinidad maoy usa ka nindot nga panig-ingnan sa maayong pamuyo diha sa pamilya. Ang Dios Amahan, Dios Anak ug Dios Espiritu Santo maoy usa ka hulagway sa pamilya nga gihiusa sa dakong gugma ug pagtahud para sa matag usa. Sa samang paagi, kita, nga mga sakop sa usa ka pamilya o katilingban, magrespeto unta sa dignidad sa matag tawo ug maglantaw kanunay para sa kaayohan sa tanan. Kon mahimo nato kini, sigurado gayud nga adunay kalinaw ug kalipay sa atong katilingban. Apan, kon kita walay pagtahud sa usag-usa ug pagaharian sa kalaog, aduna gayoy mahitabong panag-away ug kagubot. 

Monday, June 1, 2009

Pentecost Sunday (B)

Acts 2:1-11; 1 Cor 12:3-7, 12-13; Jn 20:19-23

One of the major feasts of the Jews is the Pentecost, a word which literally means fifty. The feast is called such because it is commemorated 50 days after the Passover feast. Originally, Pentecost is celebrated in thanksgiving for a good harvest. Later, the Jews use the occasion to remember the covenant between God and Noah, which happened 50 days after the great flood, and the covenant between God and Moses, which took place 50 days after the start of the Jewish exodus from Egypt.

The feast of Pentecost receives a new meaning in Jesus Christ. Before his ascension to heaven, Jesus instructed his disciples not to leave Jerusalem before the arrival of the Holy Spirit and to prepare religiously for that occasion (Acts 1:3). In the first reading, we understand that this prophecy was fulfilled 50 days after the Lord's resurrection. The Holy Spirit descended like tongues of fire and rested on the apostles and Mary, who at that moment were gathering secretly in prayer. After the mysterious descent of the Holy Spirit, the disciples started to come out and preach the Risen Lord in different languages. The listeners marveled greatly because they heard the disciples preaching in their own tongues. Today, Pentecost is considered as the birthday of the Church for it marked the day when the disciples began to fulfill the mission entrusted to them by Christ.

Pentecost reminds us of the very nature of the Church and the important tasks of her members.

First of all, the Church is both Catholic (meaning, universal) and missionary. The Lord made this clear when he said: “Go and teach all nations. Baptize them in the name of the Father, the Son and the Holy Spirit; and teach them to observe my commandments (Mt 28:19-20). The Lord wants his followers to preach the gospel to every corner of the world. There should be no single individual who will be left without hearing the message of Jesus Christ, that is, the good news about God's unconditional love for humanity. And for this, the Church continues to send people to missionary areas (including the most difficult and dangerous places) and to ask all baptized Christians to witness in words and actions God's Word in their daily lives.

Moreover, the Church is a community of believers who are called to participate actively in her life and mission. In using the metaphor of the “body of Christ”, Saint Paul meant to show that all members of the Church are equally valuable and each member has an important role to play. In the Christian community, there are different needs and concerns. Every baptized Christian is tasked to discern with the Holy Spirit what talents and gifts he possesses and how to use them for the service of the community. Paul says that it is the Holy Spirit who inspires leaders, prophets, teachers, healers, interpreters, musicians and many others to give themselves and share their talents for the good of all (12:4-6).

The great preacher Fulton Sheen once commented that “Even though we are God's chosen people, we often behave more like God's frozen people.” Is this observation true with us today? Do we remain passive and indifferent to the sacramental and ministerial life of the Church? Or, are we becoming more and more generous in sharing what we have with others who are less fortunate?

Once in a carpenter’s workshop, there was this conversation going on. Everyone was accusing Brother Hammer because he makes a lot of noise. So Brother Hammer was in the chair, and he was the target of conversation. They said that Brother Hammer had to leave the workshop because he is always hitting Brother Nail on the head and he is always making noises.

And Brother Hammer said, “Okay, I will leave, provided that Brother Pencil leaves also, he always makes little impressions in the workshop, just a line, what use is Brother Pencil?

Brother Pencil said, “I will leave the workshop, provided that Brother Plane also leaves, Brother Plane always works on the surface.”

Brother Plane said, “I will leave, provided that Brother Screw leaves. Because Brother Screw, in order to make him do something, you have to turn him round and round, and round, and it takes time to make him do anything.”

Brother Screw said, “I will leave, provided brother Ruler leaves, because Brother Ruler always measures the others with his own measurements, as if he is the only one right here. He is the one who always measures everything.”

Brother Ruler said, “I will leave, provided that Brother Sandpaper leaves because he is always rough, rough with others.”

Brother Sandpaper said, “I will leave, provided that Brother Saw leaves, because Brother Saw always cuts deep with his teeth. When he speaks, he is sharp, no mercy on anyone, as soon as the teeth hit, he cuts deep.”

In the meantime, during this conversation, while Brother Hammer was still in the seat, the carpenter of Nazareth entered the workshop. He put on his apron, and he had a job to do. He was going to make a table. So, he picked up the pencil, he picked up the saw, he picked up the planer, he used some screws, he used the hammer, he used some nails, he used the sandpaper, and by the end of the day, he had used all of the tools, and the table was finished.

Then brother saw said “I perceive brothers that all of us have a part to play in this workshop. There was not a tool that Jesus Christ used, that another tool could have done the job. There was not a single accusation that was not absolutely true. All the accusations were true, and yet, the carpenter of Nazareth, Jesus Christ used every one of those tools. In the community we each have different characters, and like this carpenter's workshop, each one of us has a unique part to play.”

(The story is told by an unknown author)