'DI CHEAP ANG KABANALAN, LALONG DI CHEAP ANG KATOTOHANAN

 Inihabilin tayo ni Kristo Hesus sa mapagkalingang kamay ng Diyos Ama. Isa sa mga paraang kanyang binanggit, upang tayo ay lubusang maangkin ng Ama, ay ang pagpapabanal sa atin sa pamamagitan ng Katotohanan (Juan 17:17). Ang pagkalinga ng Ama, kung gayon, ay napapaloob sa kabanalan at katotohanan. Ngunit ano nga ba ang totoo? Ano ang ba ang banal? Paano maging totoo? Paano maging banal?

Sa kasalukuyan, napakaraming ibinibentang produkto sa mercado. Merong pampaputi, pampakinis, pampapula, pampapayat, pampataba, nagbenbenta ng laman, aliwa, panandaliang ligaya at marami pang iba. Ngunit may nabalitaan ka nabang nagbebenta ng pampabanal? O di kaya tableta na sa punto lunukin mo ito ay magsasabi at mamumuhay ka na sa katotohanan? Wala. Walang nagbebenta ng pampabanal o tabletang kung saan ikaw ay magpapakatotoo. Wala kasing market ang kabanalan at katotohan. Kung meron man eh kakaunti ang magnanais bumili ng kabanalan at katotohanan.

Sa kabilang banda, si Kristo Hesus ay di nagbenta o naglako ng katotohanan at kabanalan. Ito ay kanyang ibinahagi at ibinabahagi sa tuwina, sa Eukaristiya, sa pagpapahayag ng Salita ng Diyos, at sa turo ng Inang Simbahan. Ibinibigay ni Kristo ang Kabanalan at katotohanan. Ngunit hindi ibig sabihin na libre ito. Hindi Cheap ang Kabanalan. Hindi Cheap ang katotohanan. Naririyan ang kabanalan at katotohanan ibignibigay ni Kristo. Kailangan pagsumikapan mong angkinin ito at isabuhay.     

Napakahirap maging banal. Napakahirap maging totoo. Ngunit posible ito. Binigyan tayo ni Santo Tomas de Aquino ng halimbawa.  Sa kanyang buhay ating masasalamin ang higit na hirap na kanyang dinanas upang maging banal at totoo, ang paghihirap na maangkin at maisarili ang dakilang bigay ni Kristo. Maraming kwento na tayong narining patungkol sa kanyang buhay. Nariyan na ang mga kwento patungkol sa mga salawahang babae na sadyang inilagay ng kanyang kapatid sa kastilyong nagsilbing kanyang bilangguan, upang siya ay tuksuhin at tuluyang talikuran ang buhay na banal at totoo. Nagsumikap si Santo Tomas. At ngayon siya ay tinitingala bilang halimbawa ng isang taong namuhay sa kabanalan at katotohanan.

Hinahamon tayo ng Panginoon na mamuhay sa kabanalan at katotohan, ang angkinin ang kanyang bigay. Hindi natin ito kaya nang mag-isa. Nawa ay ating isa-isip sa tuwina, na nariyan ang Ama upang tulungan tayong maging banal at totoo.  Nariyan ang mapagkalingang kamay Niya upang tayo ay gabayan sa ating daan, upang tulungan bumangon mula sa putikan. Ito ang dalangin ni Kristo sa Ama para sa atin. Nawa ito rin ang mamutawi sa ating mga labi sa tuwina.

Ama, turuan mo kaming maging banal at totoo. Amen.   

A CHRISTMAS PRAYER

God, our Father

At our fall from your grace and justice

You promised the coming of a Savior

            who would liberate us from the slavery of sin

            who would bring us back to Your presence

            who would dispel the darkness in our midst

In the fulness of time, You sent Your Son to restore all things in You

Ah, what a grace-filled event it was

            eternity contained in time

            the Babe God-Man laying on a manger

            Shepherds contemplating the realization of the angels’ message

            Kings adoring the King of kings, and Lord of lords

            Mary and Joseph pondering the mystery that descended in their midst

God was with them, in flesh and blood

It was a great gift in exhange for our fault

We feel unworthy to receive it

What are we that you care for us, and made us little less than like You

What are we to share with Your divinity

As we celebrate the Birth of the Child Jesus

            remind us of the great gift you have given us: 
            the Peace that the world can not give

            grant us the grace to accept this Mystery

            and transform us to be like Him to others; 
            to be peace to our brothers and sisters

Truly, it is only then, that we can rise as a renewed humanity

It is only then, that He can be rightly called Emmanuel; 
the God who is with us, the God among us.

We ask this from You

in the name of Jesus Christ, God made man

through the mediation of the Holy Spirit

one God forever and ever. Amen 

PACEM IN TERRIS

Pacem in terris, quam homines universi cupidissime quovis tempore appetiverunt, condi confirmarique non posse constat, nisi ordine, quem Deus constituit, sancte servato.

Peace on earth, which all men of every era have most eagerly yearned for, can be firmly established only if the order laid down by God be dutifully observed.

Fifty years ago, in April 11, 1963, John XXIII issued the papal encyclical Pacem in Terris. He signed Pacem in Terris in the context of impending world war aggravated by the nuclear arms race. However, his hopeful outlook pervades throughout the encyclical, highlighting the marvelous order inherent in the created reality (2), respect for human rights (11), human dignity (31), and the necessity of public authority (46-59). In this article, we will attempt to discuss the world events that pushed John XXIII to issued Pacem in Terris, the content of the encyclical. A discussion on the impact of the document from the day it was issued to this day will cap the article.   

World Events

The issuance of Pacen in Terris did not happen in a vacuum. It has a spatio-temporal context. There was a building-up of ascending events that reaches its climax to the act of the pontiff to speak to the members of the Church and to the people of goodwill about the Church stand on the world events that occurred that time. It is a response to the signs of times, focusing on the social dimension of what can be purely religious matter.

The Post World War II era is a momentous era for many countries who had been under foreign colonizers. It is in this years that many of the former colonies of world superpowers had gained independence. The independence given by the colonizers to the colonies can be seen in the framework of human dignity. Colonizers realized the capacity to self-governance inherent in the colonies. Such capacity for self-governance resonates from their human dignity; that like them (colonizers), they (colonies) too are capable of doing the same thing; that they too are human being like them capable of aspiring and exerting effort to achieve such desire.  

Though established in 1942, the United Nations gained its momentum in playing her role in international community in the 50’s and 60’s. There was the development of the United Nations as an international governing body, promoting and defending the human rights, keeping the peace among the nations through her arbitration courts. One notable act of the United Nations is the Universal Declaration of the Human Rights. Here, the international body enumerates the rights due to a human person that everyone ought to render towards the other.[1]

Though the United States and Soviet Union fought together against the Axis power during the recent World War, there existed a mutual distrust and enmity between them. This tense relationship culminates to what we call today the Cold War era. The war between these two superpowers was manifested through combative rhetoric, arms buildup and interventionist approach to international relations. The Cuban Missile Crisis, the Korean and Vietnam Wars and the construction of the Berlin Wall are the concrete manifestation of this war.[2]

It is in this atmosphere of impeding war and the widening of consciousness as an international community that John XXIII issued the Pacem in Terris, with the aim of address the social concerns that the world faces from the point of view of a pastor.

Content

The document is keenly divided into four sections. Through these sections John XXIII to elucidate the following points: order between people, relations between individuals and public authorities in a single state, relations between states, and relations of people and of political communities with the world community.

The first section of the encyclical establishes the relationship between individuals and humankind, encompassing the issues of human rights and moral duties.

Any well-regulated and productive association of men in society demands the acceptance of one fundamental principle: that each individual man is truly a person. His is a nature, that is, endowed with intelligence and free will. As such he has rights and duties, which together flow as a direct consequence from his nature. These rights and duties are universal and inviolable, and therefore altogether inalienable (Pacem in Terris, 9).[3]

The second section addresses the relationship between man and state, dwelling on the collective authority of the latter.

Hence, representatives of the State have no power to bind men in conscience, unless their own authority is tied to God's authority, and is a participation in it. (Pacem in Terris, 49). The attainment of the common good is the sole reason for the existence of civil authorities (Pacem in Terris, 54).

The third section establishes the need for equality amongst nations and the need for the state to be subject to rights and duties that the individual must abide by.

The first point to be settled is that mutual ties between States must be governed by truth. Truth calls for the elimination of every trace of racial discrimination, and the consequent recognition of the inviolable principle that all States are by nature equal in dignity (Pacem in Terris, 86).

The final section presents the need for greater relations between nations, thus resulting in collective states assisting other states.

Just as individual men may not pursue their own private interests in a way that is unfair and detrimental to others, so too it would be criminal in a State to aim at improving itself by the use of methods which involve other nations in injury and unjust oppression (Pacem in Terris, 92).

The encyclical ends with the urging of Catholics to assist non-Christians and non-Catholics in political and social aspects.

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[1] The Universal Declaration of Human Rights, retrieved from http://www.un.org/en/documents/udhr/, October 8, 2013.

[2] Cold War, retrieved from http://www.history.com/topics/cold-war on October 8, 2013.

[3] Pacem in Terris, retrieved from http://www.vatican.va/holy_father/john_xxiii/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem_en.html, on October 8, 2013. 

ANG BULAG AT ANG MAGANDA

Bawat kaganapan, may likas na ganda. Sa ating mundo ngayon, mas madaling makita ang

Pangit!

Mali!

Kulang!

Di Kanais-nais!

Mas madaling magsabi ng

Mali ito.

Di tama yan.

Kulang pa.

Di maganda yon.

Mapanghamon ang hanapin ang

Maganda!

Tama!

May saysay!

S’yang nararapat!

Ito ang nais ng Panginoon para sa atin:

Makita ang ganda sa mga bagay na Kanyang nilikha;

sa mga pangyayaring kanyang pinahintulutan.

Tayo ang dakilang kaganapan sa ‘san nilikha

Angkin natin ang dakilang ganda

Huwag maging bulag sa kung ano ang maganda. Sa gitna ng mga problemang ating kinakaharap, bilang komunidad man o bilang isang bansa, maging bahagi ng solusyon kaysa sa problema.

Makilahok sa pagbuo ng nararapat na sagot at gawa nang sa huli makita nating lahat ang maganda sa bawat isa, ang maganda sa ating komunidad, sa ating bansa, ang maganda sa atin. 

Panginoon, sa kagandahang loob mo, minabuti mong makakitang muli ang bulag  sa daang patungo sa Jericho. Sa unang pagkakataon makakita siya, napakagandang tanawin ang kanyang nasilayan; ang iyong mukha, Panginoon. Bigyan mo kami ng lakas ng loob, Panginoon, upang aming din masilayan ang maganda dito sa lupa, ang maganda sa amin, at sa huli pahintulutan mong makita rin namin ang maganda mong mukha: ang Kagandahan. Amen.   

THE ANNUNCIATION EVENT

The Annunciation event signaled the beginning of the fulfillment of God’s promise of salvation to man, and the establishment of an everlasting kingdom:  Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his kingdom, there will be no end (Luke 1:31-33). It mirrored the faithfulness of God to His promise to man (Gen. 3:15), despite man’s unfaithfulness to Him.

The cycle of establishment and breaking of a covenant in the Old Testament can be seen as a period of pronouncement of God’s great plan of salvation and a stage of preparation towards its completion in the New.

But when the fullness of time had come, God sent his Son, born of a woman, born under the law, to ransom those under the law, so that we might receive adoption. As proof that you are children, God sent the spirit of his Son into our hearts, crying out, "Abba, Father! So you are no longer a slave but a child, and if a child then also an heir, through God (Galatians 4: 4-7).

The beginning of the fulfillment of the promise of salvation took place in a conversation between God’s messenger and a simple woman; in the Annunciation event. God chose a woman to be an instrument to the recreation of the world. Hail favored one! The Lord is with you (Lk 1:28).  And the woman chose God’s will to be hers. Behold, I am the handmaid of the Lord. May it be done to me according to your Word (Lk 1:38). Mary’s YES to the will of God ushered-in the realization of the will of the Father to save man.

The Annunciation event shows the great possibility of man’s participation and cooperation to the will of God and to the work of salvation. Despite man’s brokenness, through his will, and God’s grace and mercy, he can contribute to the overall realization of the Father’s will here on earth as it is in heaven. This would only be possible if man would be opened to the will of the Father, through the promptings of the Holy Spirit, made manifest through the life and teachings of the Son.

The story of man’s salvation, from Adam to Jesus, continues. And the Annunciation event between God’s messenger and the Blessed Virgin Mary serves as a model on how man can cooperate to the grace and mercy of God, and participate to His salvific work for man.

Mary’s YES to the Father’s will opened the gate of heaven for man for the fulfillment of promised salvation. Man, therefore, can guide his fellow man in the path to salvation by being open to the will of the Father. All these through the help of His grace and mercy to man. 

Be not afraid! Mary the Star of New Evangelization shines brightly along the path to heaven as model and guide. 

SOCIAL DOCTRINE OF THE CHURCH: TODAY

The Social Doctrine of the Church, since the issuance of Rerum Novarum in 1891, had a share of scorn and contempt, of applause and recognition. It had faced a lot of challenges from within and without of the Church. Time and again, it managed to survive and find new forms of application in relation to the developments in the society. Today, it faces a new system, a new world order. At the advent of technological advance on communications, it is again challenged to muddle through change.

At the turn of the 21^st century, the world is transformed into a full blown global village. What was formerly separated by territorial and natural boundaries, is now connected by electrical technology. What Marshall McLuhan coined in his books The Gutenberg Galaxy: The Making of Typographic Man (1962), is now a reality: a world where communication and the flow of information know no boundaries, where a collective unconscious exists.[1]

In the context of this global village and the collective unconscious, the Social Doctrine of the Church is set today, challenged to exist anew in a new and more relevant form. These teachings of the Church that have existence for over a century are now being tried by the phenomenon of globalization, in terms of their role to play and relevance to attain.    

This article aims to present the role of the Catholic Social Doctrine in the globalized world. It will briefly discuss the phenomenon of globalization and relate it with the said Doctrine. In the end, it will attempt to present the future of the Church social teaching.

The Role of Catholic Social Doctrine in the Globalized World Today

John Allen in his article entitled ‘Ten mega-trends shaping the Catholic Church,’ named globalization as one among the ten mega-trends that the church have to face today. It is so-called mega-trend because of the great influence it give to the church, a deep impulse shaping Catholic thought and life at the universal level, a sort of "tectonic plate" whose shifts lie beneath the fault lines and upheavals of the present.[2] The phenomenon of globalization, in a macro-scale, is the integration of global economy, and finance and culture. This is made possible through the development in the international relationship and understanding among nations. In a micro-scale, globalization can be described as the inflow of information and knowledge from one end of the globe to another; so much so that the world becomes a village, a global village. This can be attributed to the advance of communication technology such as the World Wide Web, social communication, and technological communication devices. Today, in the globalized world, there is a torrent of information accessible through the technology available to many. These information come from various sources, can be traced from different traditions and cultures. These can be further described as voices coming from different sources. All these economic-cultural integration among nations, and the torrent information and voices are laid before the globalized man.

In the midst of these million voices placed before the globalized man, the Catholic Social Doctrine stands as one among the many voices in a global village that tackles the social issues of the globalized man. It offers not only an alternative voice, but an essential, for an authentic existence of the globalized man. The Catholic Social Doctrine puts forward answers to the questions and problems posited by the globalized world, answers with the transcendent and yet imminent dimension. It offers ideo-realistic answers to concrete situations where the globalized man finds himself; idealistic in aspiration and yet realistic in the means to achieve such.  

The phenomenon of globalization ushers in seemingly boundless economic progress. Through economic integration of nations, opportunities for growth and progress in livelihood flourishes. However, this development towards affluence and comfort is available only to few nations, most are the so-called developed nations. This progress is attained and enjoyed with a great disregard to the suffering of the other nations, especially the so-called developing countries. Despite the promising potentiality of a global village, the globalized man is yet to actualize such for all. Globalization became advantageous only for few but not to all.

The Catholic Social Doctrine as a ideo-realistic voice, transcendent and yet imminent, offers a response in the face of injustices due to globalization. It neither condemn globalization per se nor call for its cessation. In its wisdom, this ideo-realistic voice calls for globalization of solidarity. Through the father of Catholic Social Teaching, John Paul II, it calls for the solidarity in humanity to be placed in a global scale, in the same way that economic progress is placed on the pedestal. For solidarity to become global, one must effectively take into account all peoples of all regions of the world.[3] This voice of the Church does not call for an opposition against a social reality. It rather encourages the use of it in a Catholic and Christian way. To globalize solidarity also calls for working in close and constant relation with international organizations, which guarantee law and legality, to balance in a new way relations between rich and poor countries, so that aid relations in just one direction will cease, which too often contribute to the increase of the imbalance through a mechanism of permanent debt.[4] It is a movement not away from the world but rather to be in the world where the problem is, to find the rightful solution in the same context. And yet, the action aims to end not in this world but to the Kingdom of the Father. Globalization of solidarity is above all a response to the pressing appeals of the Gospel of Christ. For us Christians, and for all men and women, this demands a true spiritual path, the conversion of minds and of persons.[5]

The Catholic Social Doctrine of Church is a voice in the global village. It one among the many voices that the globalized man hear every day. However, this voice differs from the rest in its ends and means. It does not aim simply to inform man but to transform him. It does not employ anything that is foreign in man, but that which is closest to him; the imminent reality to lead him to the transcendental, to the Kingdom of Father.

The Future of the Catholic Social Doctrine

We continue to live in a world full of flagrant inequalities, and despite the production and the wealth, the latter is increasingly concentrated in fewer hands.  Actually, a world is being created where the greediness of a few is leaving the majority on the margin of history.[6]

The Catholic Social Doctrine of the Church today faces a great crisis; crisis of authenticity; a crisis of relevance. How can the voice of an institution that have existed for two millennia be relevant to the Post-Modern world? Why would the globalized man listen to the voice of an institution often describe as medieval if not ancient in world view?  How would the Church be effective in her preaching of justice, equality, human dignity, solidarity, etc. when in her own backyard these very issues tribe? Indeed, there exist a crisis in the Church Social Doctrine. But crisis can opportunity too!

Now, more than ever, is the opportune time for the Church to be more just as she preaches justice, to be more poor as she invites her faithful to be poor, to be more respectful as she teaches equality in dignity, to be more loving as she condemns hatred and evil. Now is the time for the Church to be more really the Church of Christ; Church that is more selfless, Church that does not simply speaks of love but indeed loves much. In the midst of crisis, the Church can size this as an opportunity to be more true to her name, to be more true to the Word she received and preach about. The crisis that the Social Doctrine of the Church faces today can be an opportunity for her to be more authentic to the command of Christ of love. Should the Church fails to address this crisis of authenticity and relevance, the Church will cease to be the Church founded by Christ.      

This crisis can be successfully addressed by the Church only with the help of the Holy Spirit, the Paraclete. The Church should remain faithful and open to the workings ad promptings of the Holy Spirit. It is neither the human mind nor the human hands that kept this Church for two millennia. It is the Holy Spirit, who guided her throughout her existence. It is the Holy Spirit who sustained her. And the Church can not continue to exist in this Post-Modern world without the Holy Spirit, without being opened to the Paraclete. By providing a space for the Holy Spirit, indeed, the Church can and will continue to be true to her foundation and relevant to this ever changing world.  

Conclusion

The Church’s Social doctrine faces a crisis of authenticity and relevance in today’s Globalized and Post-Modern world. However, this crisis can be an opportunity for the Church to reflect upon herself; her voice that cries in the urban jungles, in the cyber space, through the modern media, in midst of economic and social injustices. Her ideo-realistic voice can be of great tool for her to utter the Word she received, and use the resources entrusted to her stewardship. In all these, She should not forget that it is the Holy Spirit that brought her this far, and it is the same Spirit that will bring her to the completion of her vocation, in the end of time, in God’s time.

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[1] The Gutenberg Galaxy: The Making of Typographic Man. By MarshallMcLuhan. Routledge & Kegan Paul. Retrieved from http://innovationwatch.com/the-gutenberg-galaxy-the-making-of-typographic-man-by-marshall-mcluhan-routledge-kegan-paul/ on October 8, 2013. 

[2] John L. Allen Jr., Ten mega-trends shaping the Catholic Church, retrieved from http://ncronline.org/blogs/all-things-catholic/ten-mega-trends-shaping-catholic-church, on October 7, 2013.

[3] John Paul II, in a message written for the 17th General Assembly of Caritas International, retrieved from http://www.zenit.org/en/articles/globalization-of-solidarity-requires-a-change-of-mentality-says-pope on October 7, 2013.

[4] Ibid.

[5] Ibid.

[6] Cardinal Oscar Andres Rodriquez, The Catholic Church and the Globalization of Solidarity, retrieved from http://www.caritas.org/activities/economic_justice/the_catholic_church_and_the_globalization

_of_solidarity.html, on October 7, 2013. 

JESUS PINOY VERSION

“Kayo naman” wika ni Hesus “Ano ang sabi ninyo? Sino Ako?”[1] Sa tanong na ito ating simulan ang ating pagpapaliwanag sa kung sino si Hesus para sa mga Pilipinong Katoliko. Kapara ni Simoun Pedro, tayo rin ay tinatanong ngayon kung sino si Hesus para sa atin: “Kayo naman, mga Pilipino, ano ang sabi ninyo? Sino Ako?” 

Katuparan ng Pangako ng Kaligtasan

Kay Hesus, ating naranasan at nakamit ang pangako ng kaligtasan; kaligtasang ipinangako noong unang-una pa, noong simula ng kasalanan at paghihirap sa mundo. Sa labis na pagmamagandang loob ng Diyos sa tao, minarapat niyang iligtas ang tao mula sa pagkakasala, paghihirap at pagkamatay. Kanya itong dagliaang ipinahayag sa sandaling napagtanto ng tao ang kalapastangan at pagsuway niya sa Diyos, at ipinahayag ng Diyos ang kanyang kaparusahan. Mababasa sa aklat ng Genesis:

Dito unang nasilayan ng tao ang pangako ng kaligtasan: proto-evangelium. [2] Kailanman di ninais ng Diyos na ang tao ay maghirap o mamatay. Ang origihinal na plano ng Diyos sa tao ay manahan sa paraiso kapiling Niya. Kung saan mayroon masigla at payapang ugnayan sa pagitan Niya at ng tao.[3]

Mababakas sa kasasayan ng mga Israelita, bilang isang sambahayan, sambayanan at kaharian, ang pagkilos ng Diyos upang tuparin ang pangako ng kaligtasan. Datapwat makailang ulit na binigo ng tao ang Diyos, Siya ay nanatiling tapat sa Kanyang pangako. Siya ay naghirang ng mga Patriarko, Pari, Hukom, Hari at mga Propeta upang magpaalala sa tao na maging sa kanilang Tipanan. Sa kabila ng mga ito naging matigas ang puso ng tao sa pagtanggap sa kagustuhan ng Diyos. Ngunit ang katigasan ng puso ng tao ay hindi hadlang upang maisakatuparan ng Diyos ang Kanyang kagustuhang makapiling ang tao.[4]  

Nang sumapit ang takdang panahon, isinugo ng Ama ang kanyang Anak upang ipahayag sa tao ang dakilang pagmamahal ng Diyos sa tao. Higit sa lahat, isinugo ng Ama ang Anak upang hilumin ang sugat sa kalikasan ng tao, na siyang hadlang sa isang masiglang ugnayan sa Diyos at tao. Ang lahat ng ito ay tinupad ng Anak sa pamamagitan ng pagaalay ng sariling buhay bilang ang pinakakaayaayang alay para sa Diyos mula sa tao. Ang alay ni Hesus ay sapat upang pagbayaran ng tao ang mga pagkakasala nito laban sa Dioys. Ang tao nagkasala at nagkautang sa Diyos. At sa kanyang mumunting paraan di niya mabayaran ang pagkakautang na ito. Sa pagmamagandang loob ng Diyos minarapat niyang siya na mismo ang magbayad para sa tao, sa Kanya na magmula ang pambayad ng tao sa Diyos.

Sa pagkakatwang tao ng Diyos, sa katauhan ni Hesus, tayo ay tinuboos mula sa kasalanan at kamatayan. Kay Adan nasara ang pintuan ng paraiso para sa tao, sabi ni san Juan Crisostomo. Kay Hesus nabuksan ang pintuan ng langit para sa tao. Kung gayun mas dakila nakamit kaysa sa nawala.[5]

Katatagan ng Lahing Kayumanggi: Deeply Rooted in Jesus

Ang ating bansang Pilipinas bilang isang Republika ay nasa murang gulang pa, kung ihahambing sa mga nasa sa kanluran. Kapara ng isang batang nasa murang gulang, hinaharap ng ating bansa ang ibat’t ibang klase ng pagsubok, maging sa kaunlarang pang-ekonomiya man iyan o sa pambansang kamalayan at mithiin. Nagsusumikap ang bawat Pilipino na mapagtagumpayan ang bawat hamon na kalakip ng pagiging isang Republika. Sa pagsusumikap na ito, lumalabas ang mga natatanging galing at katangian ng tunay na Pilipino.

Di na bago sa Pilipino ang kahirapan ng buhay. “Mahirap ang buhay.” Ito ang bukang bibig ng marami sa atin. Kaya marahil sa tuwing darating ang isang kalamidad o bagyo, tayong mga Pilipino ay di na hirap maki-angkop sa mahirap na kalagayan. Sanay na ang iba na matulog sa malamig na sahig ng evacuation center. Sanay na ang iba na malipasan ng gutom, ng kumain dalawa o isang beses lamang sa isang araw. Sanay na ang iba na magpalipas ng maghapon sa ilalim ng tirik na araw. Sanay na ang marami sa atin sa kahirapan. Ito ay naging parte na ng kanilang buhay. Tili baga naging manhid na sa sakit at pagdaralita. Tunay ngang mahirap ang buhay para sa marami sa atin. Ang pananalasa ng habagat sa buong ka-Maynilaan, kamakailan, ay isa sa mga knokretong halibawa kung saan mamamalas natin ang mga natatanging virtud sa lahing kayumanggi. Maraming naperwisyo ng mabilis na pagtaas ng tubig ulan sa  ka-Maynilaan. Nalubog ang bahay, kasama lahat ng ari-arian, tanging natira ang damit na suot-suot. Yung iba nawalan pa ng minamahal. Mahirap ang buhay.

Sa gitna ng kahirapan, tila baga may isang kabalintuanan. Mababakas sa mga Pilipinong naghihirap ang ngiti sa kanilang mga labi. Mararamdaman ang positibong pananaw sa buhay. Kapunapuna sa mga evacuation centers at squatters’ area ang ingay ng tawanan at halakhakan. Di natin mabatid kung  saan nagmumula ang magandang pananaw na ito. Ito ba ay sanhi ng pagiging manhid na ng Pilipino sa hirap at sakit? O sadyang matuwain lamang ang mga Pilipino?

May roong limang karakter ng Pilipino na iminumukkahi ang Katekismo para sa mga Pilipinong Katoliko o CFC. Ito ay ang mga sumusunod: family-oriented, meal-oriented, kundiman-oriented, bayani-oriented, at spirit-oriented.[6] Ang limang katangiang ito ay maaaring magbigay liwanag sa natatanging positibong pananaw nating mga Pilipino sa gitna ng kahirapan. Sa limang katangiang nabanggit, nais kong bigyan diin ang ating pagiging kundiman-oriented, maka-kundiman, kaugnay ng ating pagpapaliwag sa kung sino si Hesus sa ating mga Pilipino. Madali makakuha ng ating simpatiya ang mga taong inaapi o inaalipusta sa ngalan ng pag-ibig; mga martir kung tawagin natin sa balbal at pangkasalukuyang salita. Kung kaya nga madaling napalapit sa marami sa atin ang imahen ni Hesus bilang isang nagdurusang lingkod. Makikita ito sa ating mga debosyon sa Padre Hesus Nazareno, Santo Entierro, at sa imahen ng Sagradong Puso ni Hesus. Tayo ay nakikisimpatya sa mga nagdaralita dahil minsan o sa kasalukuyan, tayo rin ay nakakranas ng kahirap ng buhay. Tayo ay nananampalataya at dumadalangit sa isang Diyos na nagdusa at naghiram dahil alam natin makakakuha tayo ng kanyang simpatya, dahil naranasan Niya rin ang maghirap, ang magutom, ang iwan ng minamahal, ang masaktan, atbp. Sa tagpong ito sa pagitan nating mga naghihirap at ng Diyos na nakaranas ng hirap at sakit, nakakaramdam tayo ng ginhawa, napapawi kahit papaano ang sakit na dama natin. “May awa ang Diyos” wika natin minsan “pagkat nauunawaan Niya tayong mga napapagal at nahihirapan.[7]”  

Sa gitna ng kahirapan ng buhay tayong mga Pilipino, ang lahing kayumanggi, ay nananatiling matatag: Katatagang nagmumula sa isang malalim na pananampalataya natin sa Diyos na minsan ding nagdusa at naghirap kapara natin.[8] Mahirap ang buhay, ngunit may awa ang Diyos.

Nuestro Padre Hesus Nazareno:  A deficient Filipino face of Jesus

Tulad ng nabanggit sa una, may espesial na lugar sa ating buhay ispiritual ang imahen ng naghihirap na lingkod ng Dyos: ang Padre Hesus Nazareno. Ngunit sa isang masinsinang pagsusuri, tila kulang ang ating pang-unawa sa konsepto ng paghihirap sa ating buhay pananampalataya.

Sa tuwing sasapit ang Semana Santa, kapansinpansin ang malaking bilang mga mananampalataya sa mga pook sambahan o sa mga pilgrim sites. Mulla Lunes Santo hangggang Biyernes Santo, halos di mahulugan ng karayom ang mga simbahan. Ngunit sa pagdating ng Sabado de Gloria at ng Linggo ng Muling Pagkabuhay, kapunapuna ang pagkonti ng mga nagsisimba, tila natapos na ang mahal na araw noong Biyernes Santo. Ang pangyayaring ito ay nagmumula sa ating pang-unawa sa ating sariling paghihirap. Ang buhay ng Pilipino ay mahirap, nauna na nating sinabi, walang katapusang paghihirap sanhi ng samo’t saring mga sangkap sa ting lipunan. Madalas nating naihahambing ang paghihirap ni Hesus sa ating sariling paghihirap, walang katapusang paghihirap. Ang nais nating makita ay ang nagdurusang Hesus, pasan-pasan ang Kanyang mabigat na Krus. Madalang o kung wala man ang may debosyon sa Hesus na nabuhay na mag-uli. Si Hesus ay muling nabuhay. Hindi natatapos ang Semana Santa sa Biyernes Santo. Ito ay nagpapatuloy hanggang sa Linggo ng Muling Pagkabuhay. Ang pagpapakasakit, pagkamatay sa krus at pagkabuhay na mag-uli ni Hesus ay isang buong misteryo. Hindi hiwalay sa bawat isa. Kalakip ng sakit at kamatayan sa krus ay ang pagkabuhay na mag-uli. Ang sakit at kamatayan ay maaaring tignan bilang daan lamang upang makapit ang isang mataas na mithiin, sa kasong ito, ang pagtatagumpay mula sa kasalanan at kamatayan. Di kailan man ninais ng Diyos na manatili tayong naghihirap at mamuhay nang miserable. Ito ay pawang mga daan o paraan na maaaring gamitin ng mapagtanto ang kadakilaan ng Diyos. Ang kahirapan ay di ang katapusan. Meron pang higit kaysa rito. Ito ay ang buhay na ganap na ibinibigay sa atin ni Hesus sa Kanyang pagkabuhay na mag-uli: ang kaligtasan.

Ang imahen natin ni Hesus bilang naghihirap na lingkod, kung gaanoon ay di sapat upang lubos nating maunawaan ang mensahe ni Hesus sa atin: ang katuparan ng pangako ng kaligtasan.

Tampok ng ating pananampalataya

Si Hesus ay nabuhay na mag-uli. Kung di Siya nabuhay mula sa kamatayan, ang ating pananampalataya ay walang saysay.[9] Ito ang tampok ng ating pananampalataya: siyang pinakamahalagang kaganapan sa Simbahan. Sa pamamagitan nito, napagtagumpayan ng tao ang kamatayan, kasalanan at kasakitan. Dahil dito, muli, maaari ng maging ganap ang buhay ng tao, di kapara ng sa Paraiso kung hindi higit pa, kapiling ang Amang nasa langit.

Ang pagkabuhay na mag-uli ni Hesus ay nagdulot sa atin ng isang bagong buhay, malayo mula sa atin minana kay Adan.

Maibubuod ang pagkabuhay na mag-uli ni Hesus ng mensahe ng isang bagong buhay: pagbabagong buhay. Mula sa kadiliman tungo sa limanag. Mula sa kasalanan at kamtayan tungo sa buhay na ganap. Mula sa hirap tungo sa ginhawa.

Kung si Hesus na naghirap at namatay sa krus ay muling nabuhay, kapara Niya tayo rin ay muling mabubuhay kung ating tatanggapin ang hamon sa atin ng mysteryo ng ating pananampalataya: Pagbabagong buhay. Kalakip nito ay ang pagtalikod mula sa kasalanan at pagwaksi kay Santanas at sa kanyang mga gawa. Sa pagtupad ni Hesus sa pangako ng kaligtasan, ginawa Niyang posible and dating impossible: mapagtagumpayan ng tao ang kahirapan sa pamamagitan ng pagyakap at pagtanggap sa isang bagong buhay.

 Pangwakas

Bilang pangwakas n gating pagpapaliwanang patungkol sa kung pagkakakilanlan ni Hesus para sa mga Pilipino, marapat na sagutin natin ang tanong na ating nabanggit sa una. “Kayo naman, mga Pilipino, ano ang sabi ninyo? Sino Ako?” Si Hesus ang Diyos na nagkatawang-tao, nagpakasakit, namatay at muling na buhay para tuparin ang pangako ng kaligtasan. Di Siya nanatiling naghihirap, o nanatiling patay. Siya ay muling nabuhay. Marahil ito ang maaari nating bigyang diin sa isang Christology para samga Pilipino: Ang katotohanan na si Hesus ay

muling nabuhay at di nanatiling sa hirap at kamatayan. 

 “Mahirap ang buhay” ito ang bukang bibig ng marami sa atin. “Hanggang dito na lang ako” ang sabi pa ng iba. Ang ating Panginoong Hesus ay di nanatili sa kahirapan at kamatayan. Ang Krus ay daan upang kanyang makamit ang katuparan ng kaligtasan. Siya ay nabuhay na mag-uli. Kung tunay tayong tagasunod Niya, tayo rin ay inaatasang di manatili sa pagkakaalipin ng kahirapan, kasalanan at kamatayan ng sarili at lalong lalo na ng kapwa. Mahirap ang buhay, ngunit, maaaring magbagong buhay. Salamat kay Hesus na nabuhay na mag-uli upang kamtin para sa atin ang isang buhay na ganap.[10]

Magalak nang lubos ang buong Sambahayan! Sa kaluwalhatian lahat tayo ay magdiwang! Sa ningning ni Hesukristo, sumagip sa sansinukob. Siya ay muling  nabuhay tunay na Manunubos.

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[1] Mt 16: 15

[2] Gn 3:14-15

[3] Youth Catechism of the Catholic Church, Translated by Michael J. Miller (San Francisco: Ignatius Press, 2011) 66. From hence forth YouCat.

[4] Jn 3:16

[5] YouCat 66.  

[6] Catechism for Filipino Catholics (Manila: ECCCE, 1997) 34-44.

[7] Cf. Jn 16:33

[8] Cf. Rom 5:3-5

[9] 1 Cor 15: 1-58

[10] Mula sa awiting Exsultet ni G.P. Arsciwals, OP