Saturday, September 25, 2010

26th Sunday in Ordinary Time (C)

Amos 6:1a, 4-7; 1 Tim 6:11-16; Lk 16:19-31

A pastor stood up one Sunday and announced to his congregation: “I have good news and bad news. The good news is we have enough money for our apostolate for the poor and the homeless. The bad news is it’s still out there in your pockets.”

(The story is from an unknown author)

In today’s gospel Jesus tells the “Parable of the Rich Man and Lazarus”. Commentators are quick to point out that while the poor man is called Lazarus, the rich man is not named, suggesting the gospel writer’s preference and care for the poor. Tradition would later call the rich man “Dives”, which really is the Latin word for “rich” or “wealthy”.

In Mediterranean culture, to be rich means to live comfortably without the burden of having to work for a living. Rich people would have hired hands to do their work or business. The rich man in the parable enjoys these privileges: Every day he wears the finest clothes and eats delicious meals. In contrast, to be poor is to lose one’s fundamental dignity and rights. The poor would include widows, orphans, little children, lepers, shepherds, etc. The parable describes Lazarus as a “poor man” who lay prostrate at the rich man’s gate. He is covered with sores and the dogs would repeatedly come to lick them.

Bible scholars explain that the reversal of fortune that happens at the end of the parable is quite common in ancient stories. The poor who suffers “bad things” while on earth will be consoled in the next life; the rich who enjoys privileged circumstances will be tormented. Yet, Jesus’ parable is enlightening because somehow it shows the reason for the radical reversal of status.

The rich man loses his soul in the next life not because of his wealth but of his total lack of concern for Lazarus. While living in affluence on earth, he never cared to share his surplus to the needy.

In a way, this parable teaches that our state in the afterlife would be determined by the way we respond to the needs of the poor person lying at our doorstep now. The rich among us should very well consider the advice of Saint Paul: “Tell the rich in the present age not to be proud and not to rely on so uncertain a thing as wealth but rather on God, who richly provides us with all things for our enjoyment. Tell them to do good, to be rich in good works, to be generous, ready to share, thus accumulating as treasure a good foundation for the future, so as to win the life that is true life” (1 Tim 6:17-19).

Today is the right moment to bridge whatever gap that exists between ourselves and those in need. After death the chasm is impassable, and our eternal destiny is set. As a matter of irony, the poor are our best hope for salvation. If they become visible to us, we can hope to achieve what is of inestimable value.

A king with no heirs invited qualified young people to be interviewed, with a view to succeeding him. A poverty-stricken young man felt an inner call to apply. He worked day and night to buy provisions for the journey and clothes for the interview. After weeks of travel, he came to the king’s palace. Sitting at the entrance was a beggar in dirty rags, calling out, “Help me, my son!” filled with pity, the young man gave the beggar his good clothes and the money he had saved for his return trip. Then, with fearful heart, he entered the palace. When he was escorted into the throne room, he was shocked. Seated on the throne was the beggar, wearing the clothes he had just given him. The king smiled and said, “Welcome, my son!”

(The story is from Challenge 2000 by Mark Link)

Thursday, September 23, 2010

Ika-26 nga Domingo sa Ordinaryong Panahon (C)

Sa usa ka plaza, dihay dato nga gipangayoan og tabang sa usa ka makililimos.

Dato: “Diay beer. Imna kini.”

Makililimos: “Sori sir, dili ko muinom. Pagkaon lang ako.”

Dato: “Diay sigarilyo, tabak-a kini.”

Makililimos: “Sori sir, dili ko manabako. Pagkaon lang ako.”

Dato: “Aw, hatagan lang taka'g numero sa swertres aron makadaug ka.”

Makililimos: “Sori sir, dili man ko manugal. Pagkaon lang ako.”

Dato: “Na hala. Mas maayo pa mouban na lang ka nako sa balay namo.”

Nalipay pag-ayo ang pobreng makililimos kay sa iyang hunahuna dalhon siya sa balay sa dato aron pakan-on. Ana kay sa pag-abut nila sa balay sa dato, nasuko man pag-ayo ang asawa niini.

Misis: “Oy, nganong nagdala man ka anang makililimos. Hugaw ug baho kaayo na siya. Pastilan manimaho ta ani sa balay. Unsa man, imo na siyang pakan-on dinhi?”

Dato: “Unsay pakan-on? Gidala nako na siya dinhi dili aron pakan-on kondili aron ipakita nako nimo unsay dangatan sa tawo nga walay bisyo.”

Usa sa mangil-ad kaayo nga mahitabo sa usa ka tawo mao ang pagkawala sa kalooy diha sa iyang kasingkasing. Kana bitaw’ng muabut ang panahon nga di na ka matandog atubangan sa tawo nga adunay dako nga panginahanglan. Kana bitaw’ng makaako na lang ka motalikod o molabay sa tawo nga mangayo sa imo og tabang. Hinaut unta nga dili kini mahitabo kanato!

Sa sambingay ni Kristo, ang dato wala makasulod sa paraiso tungod kay sa dihang dinhi pa siya sa kalibutan, wala siyay gihimo nga pagtabang sa pobre nga si Lazaro. Nagsobra ang kwarta sa dato. Kada adlaw siya nagsul-ob og mga mahalong bisti. Kada adlaw siya nagpatuyang og kaon sa mga lamiang sud-an. Pero, wala gyud siyay gihimo para muarang-arang ang kahimtang sa pobre nga nag-atong sa iyang pultahan. Mas maayo pa ang mga iro kay nakahinong ni Lazaro; magsigi og tila sa iyang mga nuka. Pero ang dato wala gayud manumbaling.

Ang sambingay nagkanayon nga sa dihang namatay na ang duha, si Lazaro nahilangit ug nakig-uban na kang Abraham, apan ang dato na-impyerno ug nag-antos sa tumang kainit. Kasagarang estorya sa mga karaang tawo magpakita nga ang pobre sa kalibutan madato sa laing kinabuhi, ug ang dato sa kalibutan mapobre human ning kinabuhia (reversal of fortune). Pero, ang nakanindot sa sambingay ni Kristo mao ang iyang pagpasabot ngano nga adunay nahitabo nga pagkabaylo sa kahimtang.

Atong masabtan sa sambingay ni Kristo nga ang dato na-impyerno dili tungod sa iyang bahandi, kondili tungod sa iyang pagka-walay kalooy ug pagtagad kang Lazaro. Bisan siya naghinobra sa bahandi, wala gyud siya mopaambit bisan gamay nalang sa usa ka pobre. Sa sayon nga pagsabot, kining sambingay nagtudlo kanato nga ang atong kaluwasan mag-agad sa atong pagtagad sa mga kabos nga nagpalibot kanato. Ang mga adunahan dili angay mahadlok nga ma-impyerno tungod sa ilang bahandi. Hinuon, angay nila paminawon pag-ayo kining tambag ni San Pablo: “Alang sa mga dato aning kalibutana. Ayaw palabig kamapahitas-on. Ayaw’g salig sa walay kasiguruang bahandi. Hinunoa salig sa Dios nga manggihatagun, ang naghatag sa atong gikinahanglan. Pagbuhat og maayo, pagpakadato sa maayong mga buhat, sa maayong kabubut-on, ug sa kamanggihatagun. Sa ingon, makatigum kag puhunan alang sa umaabut, ug makabaton sa maayong kinabuhi” (1 Tim 6:17-19).

Dili nato ikalimud nga usahay mapul-an kita og tabang sa mga nagkalisud. Tungod kini sa daghang mga rason. Usahay, maglagut nata kay magsigi og balikbalik og palimos sa ato. Naay uban mangutang ug dili motunong sa gisaad nga pagbayad. Ang uban mangilad sa ato. Usahay pud kapuyan nata kay kita mismo galisud man sab. Ug usahay mobati ta nga dili mahurot ang mga tawo nga tabangonon. Apan bisan pa niini, nagpabilin ang Kristohanong tawag sa pagtabang sa mga kabos.

Si San Pablo nag-ingon nga diha sa atong pagtabang sa mga tawo nga nanginahanglan, kita nagtigum og puhunan para sa langit. Kon sabton diay nato pag-ayo, ang mga pobre nga moduol mga grasya para kanato. Tungod kanila, mahatagan kita og puruhan nga makasulod sa langit. As one spiritual writer says, “The only things you can take with you into the next life are the things you’ve shared with the poor.

Sa dihang namatay kining usa ka dato nga babaye, gitagbu siya ni San Pedro ug gihatud sa iyang gamay nga balay didto sa langit. Misinta ug mireklamo kining doña.

Doña: Oy San Pedro, wala baka masayud nga dato ko sa kalibutan. Dako kaayo akong mansion. Unya, Nganong gitagaan man lang ko nimog barong-barong.

San Pedro: Sori mam. Unsaon man namo paghimo'g dakong balay para nimo nga gamay ra man kaayo kag materyales nga gipadala.

Doña: Unsay materyales? Magpa-order ta ron og daghang materyales. Daghan pa kog kwarta sa bangko.

San Pedro: Sori mam. Ang imong kwarta sa kalibutan walay bili dinhi. Ang imo rang maayong mga buhat didto ang giisip nga materyales dinhi sa langit. Unya kay gamay ra man ka'g maayong binuhatan, agwantaha na lang ning barong-barong nga imong puy-an dinhi hangtud sa kahangturan.

Wednesday, September 22, 2010

25th Sunday in Ordinary Time (C)

Am 8:4-7; 1 Tim 2:1-8; Lk 16-1-13

The readings teach about stewardship or the proper use of God-given wealth, authority, talent and skill.

In the first reading, the prophet Amos criticizes the Israelites for their failure to observe the moral norms of the Covenant. They have taken advantage of the poor by over-pricing their products, by using deceptive scales and by selling damaged grains. Moreover, they have enslaved the poor and bought them like mere objects with little value. The prophet warns that God knows every wicked thing that people do and abhors every form of injustice and inhumanity.

Saint Paul, in the second reading, invites Christians to pray in particular for leaders of the people. The apostle understands the great responsibilities of leaders and their constant temptation to use their office for personal gains. Through this reading, we are encouraged to pray for our Church and government officials that they may exercise their power and influence to serve the real needs of the people so that genuine peace and progress will reign in our land.

In the gospel, Jesus tells the story about a steward who acted shrewdly in order to save himself. The parable's intention is not to encourage corrupt practices but to challenge us to live wisely in order to gain salvation. If evil people could use their intelligence to the maximum in order to succeed in this world, why could we not do the same for the establishment of God's reign? Are we not supposed to maximize the use of our God-given gifts and talents in order to enjoy true life with God? This is what Christian stewardship is all about. We thank God for the material and spiritual assets that He entrusted to us and we use them to serve one another and glorify Him.

Christian stewardship involves the faithful management of little things. Oftentimes, it is easy for us to take for granted simple obligations in the family, school and office. Jesus says, “The person who is trustworthy in very small matters is also trustworthy in great ones.” Ordinary tasks such as washing dishes, segregating garbage, child-rearing, assisting new office-mates, visiting the sick neighbor and almsgiving are important in God's eyes. The advice of Blessed Mother Teresa of Calcutta is important: “Do little things with great love.”

Moreover, Jesus says: “The person who is dishonest in very small matters is also dishonest in great ones.” Often, we excuse ourselves of misdemeanors thinking that what we do are little compared to what others are doing. But this not a good attitude. Uncontrolled venial sins predispose us to commit mortal sins. Hence, we need to be moral, fair or just in our dealings within the family, school, market and offices, even if these involve a simple matter or a little amount of money.

All of us – whether rich or poor – are stewards of God. We are administrators, not owners. We do not own our children, friends, knowledge, business, money, talent and power. God is the sole owner of everything. The sooner we realize this, the sooner we understand that life is more a matter of sharing than of owning, of giving than of getting, of loving than of possessing.

The responsible steward knows that in the end God will hold each one accountable. We hope and pray that when the moment of reckoning comes, we can bravely face God and say, “Lord, as your servant, I have done my best.”

The story is told of the Buddhist headmaster who assembled the young students around him. He said to them, “Times are very hard. As you can imagine it takes many resources to keep our school open. We are in desperate need of funds right now and I’m afraid we are forced to resort to unsavory measures in order to survive. Today I must send you into the town on the other side of the hill where many people of affluence live. You will need to steal whatever you can – money, valuables, food, if we are to continue.”

One student spoke up, “But you have taught us that it is wrong to steal.” The master agreed, “Yes, I have. And it would be wrong if it were not absolutely necessary. Take only what we need and no one will suffer. However, you must be very careful so no one recognizes that you are stealing. If you are caught the reputation of our school will be tarnished forever. Do you understand the task I have given you?”

In stunned silence the students looked at one another and then at their master. He starred at them. “Do you understand?” he asked again. They nodded.

Very well” the Master said, “Now go and get the things I have put on the list.” The students left the room reluctantly taking the list of items from their teacher. He called out, “Remember, no one can know.”

As he turned back to the room he noticed one student remained. “Why are you still here? You should be with the others.” The boy answered, “But you have given us an impossible task.” The master asked, “How so?”

You taught us no one could find out we were stealing, but if I were stealing then I would be the first witness to my own actions.”

That’s it!” the head master shouted with joy. “That is the lesson I am trying to teach you in all of this. Now, go run after your brothers and bring them home.”

(The story is told by an unknown author)

Friday, September 17, 2010

Ika-25 nga Domingo sa Ordinaryong Panahon (C)

Am 8:4-7; 1 Tim 2:1-8; Lk 16-1-13

Ang tulo ka mga pagbasa ning Domingoha magpahinumdum kanato sa atong pagkapiniyalan ug sa saktong paggamit sa atong kapasidad, talento ug bahandi para makab-ot ang langitnong bahandi.

Sa unang pagbasa, si propeta Amos nagsaway sa mga Israelita nga wala motunong sa lagda sa Kasabutan. Nagpahimulos sila sa kahimtang sa mga kabos pinaagi sa dili makiangayon nga pagpataas sa presyo sa ilang mga baligya, pagpanikas ginamit ang dili hustong taksanan ug timbangan, ug pagbaligya sa daot nga trigo. Ila usab nga gihimong ulipon ang mga kabos pinaagi sa pagpalit kanila sama sa usa ka butang nga baratohon. Pinaagi ning maong basahon, si Amos nagpahinumdum kanato nga ang mga buhat nga sama niini makita sa Ginoo ug makapasuko kaniya.

Sa ikaduhang pagbasa, si San Pablo nag-aghat sa mga Kristiyano nga maghalad og pag-ampo alang sa tanang tawo, apan labi na gayod para sa mga pangulo sa katilingban. Nasayod si Pablo nga dili sayon ang mangulo tungod kay anaa kanunay ang tentasyon sa pag-abusar, pagpahimulos ug pagpangurakot. Pinaagi ning maong pagbasa, si San Pablo nagdasig kanato sa pag-ampo alang sa atong mga opisyales sa gobyerno ug sa Simbahan nga unta magmatinud-anon sila sa pagsilbi sa katawhan aron nga mabatonan nato ang kahusay, kalinaw ug tinuod nga kalamboan.

Diha sa ebanghelyo, si Jesus nagsaysay og sambingay mahitungod sa tikasan nga piniyalan dili aron pasundogon kita sa gibuhat nga pagpanikas kondili aron nga mahagit kita sa pagbuhat sa inantigo nga paagi aron makabaton og kaluwasan. Ang tikasan nga piniyalan nag-inantigo aron nga maluwas sa iyang kahimtang. Kon ang daotang tawo makamao mogamit sa iyang utok aron maluwas, kita nga anaa sa kahayag makamao unta pud! Gamiton unta nato ang mga gasa sa Dios – talento, kahibalo, kahimsog, pamilya, kahigalaan, bahandi ug uban pa – sa inantigo nga paagi aron kita makaangkon sa kaluwasan.

Unsaon man nato nga mahimong maantigo ug maayo nga piniyalan?

Una sa tanan, kinahanglan nato nga magtagad ug mag-amping sa mga gagmay'ng butang. Si Jesus nag-ingon: “Ang kasaligan sa gagmay'ng butang, kasaligan usab sa dagko.” Kini magpahinumdum kanato nga dili kita angay'ng magpasagad sa atong inadlaw-adlaw nga trabaho sama pananglit sa pagbantay sa bata, pagpanghugas sa kusina, pagpanglimpyo sa nataran, pagbisita sa nasakit nga silingan, pagpangumusta sa atong mga higala, pagtagad sa mga katabang sa balay, pagbantay sa kalinaw, ug uban pa. Nindot ang giingon ni Mother Teresa: “Buhata ang gagmay'ng trabaho uban sa dakong gugma” (“Do little things with great love”).

Dugang pa niini, si Jesus miingon: “Ang limbongan sa gagmay'ng butang, limbongan usab sa dagko”. Sa atong pagpanginabuhi, kinahanglan diay kita magbantay nga dili magtinapolan ug magbinuang bisan sa ginagmay nga paagi. Pananglitan, dili kita angay manikas sa oras sa pagtrabaho, o manikas sa taksanan ug timbangan sa atong pagnegosyo, o mangawat bisan sa sensilyo, o manintaha sa pagkaon. Diha sa gagmay, magsugod ang dagkong binuang ug inhustisya.

Ang Pulong sa Dios magpahimangno kanato nga sa katapusan, kwentahan gayud kita sa Ginoo, nga maoy tag-iya sa tanan. Kitang tanan mga piniyalan lamang sa Dios. Dili ta kini kalimtan bisan kon kita dato kaayo o gamhanan kaayo. Magpabilin kita nga sulugoon sa Dios. Ang Ginoo lamang ang angay natong simbahon, dili ang kwarta ug gahum nga kalibutanon. Hinaot unta nga sa katapusan sa atong kinabuhi, kita makaingon sa Dios: “Ginoo, gibuhat ko ang tanan kong mahimo. Ikaw na ang bahala nga magpasaylo kon ugaling aduna akoy wala mahimo.”

Saturday, September 11, 2010

24th Sunday in Ordinary Time (C)

Ex 32:7-11, 13-14; 1 Tim 1:12-17; Lk 15:1-32

After going through the story of the Prodigal Son, a Sunday school teacher asked the kids, “At the end of the story who is it that ended up in the worst situation?” One of the kids stood up and said, “The fatted cow!”

(The story is by Ernest Munachi Ezeogu)

The popular “Parable of the Prodigal Son” has three main characters, namely: the younger son, the father and the elder brother.

The younger son was a volatile, easily bored, ready-to-try-everything teenager. He seemed to be unhappy in his father’s house. He asked for his inheritance while his father was still active and healthy. Commentators would say that the son’s demand was equivalent to wishing his father were dead. Worst of all, the shameless son went abroad and wasted his bequest in loose living.

The younger son represents every sinner. In sin we squander our human and divine birthright. Sin promises a life of happiness, excitement and fulfillment, but in the end what we get out of it is misery, wretchedness and a loss of personal dignity. The good thing is that no matter how deeply we sink into sin there is always a pending invitation for us to return to our Father’s house where genuine freedom and satisfaction are found.

Then, there was the loving father. After the son demanded to have his share of the inheritance at an inopportune time, the father gave in, of course with so much pain in his heart. He loved his son and wanted to keep him in his house. Actually, he had all the right to deny his son’s demand, but he chose not to impose his love. While the son squandered all his money in dissolute living, this father constantly waited for him to come back. The gospel says that “While he (the prodigal son) was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him.” It is easy to imagine that the father had spent so many hours outside his house, patiently waiting for the shadow of his son. Thus, when he finally saw him from a distance he forgot his dignity as a father. He ran to his son – something unthinkable for a Jewish father to do. He forgot about his own pain, he forgot about the humiliation his son had caused him.

The son must have worried on the way home. What was he going to say his father? What if his family would refuse to accept him back? He rehearsed his opening words, trying to sound humble and truly repentant: “Father, I have sinned against heaven and against you. I no longer deserve to be called your son; treat me as you would treat one of your hired workers.” He knew that he was a sinner; he could only beg for mercy and forgiveness.

But the father had none of these. No words were needed, no explanations. The father understood the pain, the humiliation, and the shame in coming home. He embraced his son with love, kisses him again and again. And that was not all. He restored his son’s dignity – the best robe (sign of honor) was put on him, the ring (symbol of the authority of his father) was inserted on his finger, sandals were put on his feet (he was not treated as a slave for slaves wear no sandals), and the fattened calf was slaughtered (sign of joy and feasting). A commentator noted that killing a calf, not just a goat or a sheep, meant that the entire village was invited to share in the joy of having back a long lost son.

Such is the Father in Heaven that Jesus wishes all disciples to know. God loves us so much and he wants us to respond to that love freely. Freedom is God’s greatest gift to the human person, a sign of his love. We are always free to love him back or reject him. God is a Loving Father who keeps on waiting for his lost children. He is one who runs out to receive us, one who cares only for our return. He is one who gives a lavish feast when he gets us back. Many people are not too familiar with this kind of God. Many would imagine a God who is slow to understand, unforgiving and vengeful.

Finally, there was the elder son being introduced towards the end of the story. He was proud that he had never strayed or sinned like his younger brother. He had been faithful in serving his father and he thought he deserved all the rewards. However, he clearly lacked a forgiving heart. In fact, he was sorry that his brother had come home. He represents the self-righteous Pharisees who would rather see a sinner condemned than saved. The attitude of the older brother showed that his years of obedience to his father had been years of grim duty and not of loving service. His manner was one of arrogance. He could not accept his repentant brother, and he only referred to him as “This son of yours . . .”

Sometimes, we are like this unforgiving son, we are self-righteous and easy to find fault in others. Every so often, we are judgmental and quick to condemn. Somebody said that when God looks at us, he covers one eye so that he will not see the negative parts in us. The problem with us is that when we look at other people, we open wide our eyes and we even have magnifying glasses to see the negative sides of others.

At the end of the story who is it that ended up in the worst situation? Not the fatted cow but the older brother – because he was self-righteous, proud and unforgiving.

Saturday, September 4, 2010

Ika-23 nga Domingo sa Ordinaryong Panahon (C)

Kaalam 9:13-18b; Filemon 9b-10, 12-17; Lucas 14:25-33

“Kinsa kadtong moari kanako nga dili magdumot sa iyang amahan ug inahan, sa iyang asawa ug mga anak ug mga igsuon, ingon man sa iyang kaugalingon, dili mahimong akong tinun-an.” Unsa man ang gipasabot ni Kristo sa iyang pagsulti niining mga pulonga? Angay ba diay nga mag-away ug magdumtanay ang mga miembro sa pamilya? Kon tan-awon nato ang ubang bahin sa Balaang Kasulatan, atong masabot nga dili ingon niini ang buot isugo ni Kristo kanato.

Pananglitan, usa sa napulo ka sugo sa Dios mao ang pagtahod sa ginikanan (Ex 20:12). Si Kristo mismo diha sa ebanghelyo nagpahinumdum sa atong katungdanan sa paghigugma sa atong amahan ug inahan (Lk 18:20). Ug sa laing higayon, siya miaghat sa mga mag-tiayon nga maghiusa sama sa usa ka lawas ug nga dili nila angay bulagon ang gihiusa sa Dios (Mt 19:4-6). Kon mao kini, unsaon man nato pagsabot kining bug-at nga mga pulong ni Kristo?

Ang mga bible scholars mipasabot kanato nga ang Hebroanon dili mogamit og mga pulong sa pagtandi sama sa “labaw sa” (“more than”) o “kulang sa” (“less than”). Aduna silay laing pamaagi sa pagpadayag niini. Sa pag-ingon ni Kristo, “Kinsa kadtong moari kanako nga dili magdumot sa iyang amahan ug inahan . . . dili mahimong akong tinun-an”, buot niya kitang sultihan nga kon mahigugma kita sa atong mga ginikanan, igsuon ug kaugalingon labaw kaysa atong paghigugma kaniya, dili kita angay tawgon nga iyang sumusunod (cf. Mt 10:37).

Ang tinuod nga Kristyano angay diay nga mahigugma sa Dios labaw sa tanan. Wala kini magpasabot nga si Kristo buot makigkumpetensya sa uban natong gihigugma. Dili kini niya himoon kay sukwahi man kini sa Iyang kinaiyahan. Sa pagkatinuod, ang gugma para kang Kristo dili muguba sa uban natong gugma kondili mupahiluna niini. Adunay nag-ingon, “When our hearts treasure God, all other treasures will be treasured rightly”. Tinuod gayod kini. Si Kristo maoy sukaranan sa tanang kaayo ug katarong. Kon ato Siyang higugmaon, Siya maoy mopahiluna sa tanan natong hunahuna ug buhat dinhi sa kalibutan.

“Walay bisan kinsa kaninyo nga mahimong akong tinun-an gawas kon iyang biyaan ang tanana niyang katigayonan.” Ang mga apostoles misanong aning radikal nga tawag ni Kristo. Gibiyaan nila ang ilang panginabuhian ug kabtangan aron sa pagsunod Kaniya. Ug sa kasaysayan sa atong simbahan, adunay mga tawo nga misunod sa panig-ingnan sa mga apostoles. Gibiyaan nila ang ilang bahandi aron mosulod sa monasteryo, magmisyonero, magpari, o magrelihiyoso.

Sa atong kabahin karon, unsaon man nato pagtubag kining dakong hagit ni Kristo? Kon ugaling adunay usa kanato nga mobatig kaisog sa pagsunod ni Kristo sa radikal nga paagi, bulahan kanang tawhana. Apan, kadaghanan kanato dili basta-basta nga makabiya sa katigayonan tungod kay aduna man kitay pamilya ug mga anak nga gibuhi. Apan bisan pa niini, ang radikal nga hagit ni Kristo ato gihapong matubag sa ubang paagi.

Pananglitan, pwede nato nga tubagon ang hagit ni Kristo pinaagi sa pagpuyo sa simple nga kinabuhi. Wala may daotan kon aduna kitay nindot nga balay, sakyanan ug ubang mga gamit. Apan, lahi na nga estorya kon ang atong mga butang naghinobra ang kadaghan o naghinobra ang kamahal. Adunay panultihon sa Ingles nga nagkanayon, “Live simply so that others may simply live”. Kon makahukom kita sa pagpuyo sa simple nga kinabuhi, mas dako ang atong matabang sa ubang mga tawo nga nagkinahanglan og butang o kwarta aron mabuhi nga tawhanon. Imbis nga maghinobra ang mga butang nga atong paliton, mas makahuluganon kon gamiton nalang nato ang kwarta sa pagtabang sa mga kabos.

Ang mahinungdanon sa atong pagtubag sa hagit ni Kristo mao ang atong kasingkasing para sa mga kabos. Nasayod kita nga ang mga pobre dako kaayo og luna sa kasingkasing ni Kristo. Kon kita matinud-anon nga mosunod kaniya, angay lamang usab nga kita adunay dakong kalooy sa kahimtang sa mga kabos. Kining maong kalooy dili lamang unta nato ipakita sa panagsa nga paghatag og tabang sa mga pobre, kondili diha sa atong paglihok alang sa kalamboan sa kahimtang sa mga tawo nga nagkalisud. Ang pagbuhat sa ingon dili sayon. Pwede nato kining isipon nga usa ka pagpas-an sa krus nga gisangon ni Kristo kanato. Apan, anaa dinhi ang dalan padulong sa kahimayaan nga giandam ni Kristo sa tanan nga matinud-anon nga musunod kaniya.