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 

THE CALL

The present text (Luke 5:1-11) is preceded by the beginning of the Galilean Ministry of Jesus. This includes the beginning of his preaching, e.g. the fulfillment of the prophecy of Isaiah in him, and confrontation with the demoniac  curing the sick in Capernaum, etc. The calling of the first disciples is followed by series of curing the sick such as lepers and paralytics. The chapter culminates with the calling of another disciple, Levi, and Jesus’ presence in the reception prepared by Levi, celebrated with other tax collectors and sinners.

The verse, being situated between Jesus’ teaching ministry and miraculous healing of the sick and exorcism of the demons, presents a justified consequence. The surrounding materials mentioned above, particularly those that preceded the calling of the first disciples, justify the seemingly unhesitating answer and act of discipleship made by Simon and his companions to Jesus’ call. The exemplary and eloquent preaching of Jesus in Nazareth, on the fulfillment of the prophecy of the prophet Isaiah, and the miracles he had performed, set well a background for a prompt response from those he would call to be his disciples.

Through a detailed analysis of various translations of the pertinent gospel text, there are no significant difference in the translations used, save that of difference in some wordings and grammatical syntax, which posit no significant meaning in the interpretation of the who text.

Following the forms enumerated by Dibellius, this verse  can be considered as a paradigm.[1] The manner through which the first disciples were called can be a great example for others who think that Jesus calls them too in a life of discipleship. The experience on how Simon came about his answer to Jesus call can be an encouraging event that can fully convince those who may have doubt regarding Jesus’ call for them. His teaching and miracles further assure the person being called to a life in the Lord, just like how Simon and his companions were later assured by Jesus in the succeeding accounts.

In the text, Jesus takes the center stage in the beginning of this verse in Luke, commanding and teaching, thus being the subject of the verbs utilized by the author. However, in the second half of the verse, Simon takes his turn. He became the performer of the actions mentioned, reasoning out to Jesus for His seeming illogical command, lowering the nets, nevertheless, signaled his companions for help, and eventual kneeling on the feet of Jesus. In the latter part of the account, Jesus comes back as the main focus in the verse, uttering the punch line: "Do not be afraid; from now on you will be catching men." It can be said that throughout the verse, there is a movement of the focus from Jesus to Simon and to Jesus again.

The central event in this gospel passage is the calling of Simon and his companions as the first disciples of Jesus. It presents to us an example of how Jesus calls or invites a person to be His disciple.

Set in the shore of the lake Gennesaret (Luke, being a good historian, is concerned to locate events in history.  And in this case, he made mentioned of Gennesaret as the location of this account. ) [2] there is the atmosphere of openness and willingness, to listen and to obey. Set in between the preaching and miracle work of Jesus, the calling of the first disciples is presented as sort of pose to prove the effects of the truths Jesus preached and manifested.

Furthermore, it is set during the part of the day when fishermen went back from fishing. In this case, when Simon and his companions went back from fishing disappointed. This may convey a kind of symbolism; disappointed persons being consoled by the Lord, the Lord being there for those who are in need offering something to them, something better than those that which disappoints them.

In detail, the main characters involved in this gospel text were Jesus, Simon, the crowd, and Simon’s companions. Between Jesus and the crowd, there was a great anxiety in the former to listen to the latter, so much so Jesus felt it was necessary for him to take a boat to preach off shore, and preach from a distance to avoid any untoward incident that might happen. Jesus and Simon seemed not to be new persons to one another, for in the preceding account, Jesus healed Simon’s mother-in-law (Lk 4:38-39).

Luke tries to communicate the story through a combination of narrative and dialogical method of presentation. He narrated and showed well the shifting of the attitude of the Simon towards Jesus, though remained to be unchanged, ever firm in his words and command from the beginning of the account. Luke allowed the characters to utter the words they supposed to say and the emotions they supposed to feel.

The story is situated between the preaching and miracle works of Jesus. As mentioned above, this is so to justify the eventual answer of Simon and his companions to the invitation of Jesus to be his disciples. By this and through the ascending events that followed it, the outcome of the story is not surprising at all.

Simon’s being a fisherman can be discuss further, as it posits interest and relevance in understanding deeper the present gospel text. In the beginning of the account, the hesitance in Simon’s heart can be felt between the lines, as Jesus asked him to cast the net again.[3] After all, Simon is a person who had been in fishing prior to his discipleship. One can imagine the skepticism in Simon as he said “But Master, we have worked hard all night and have caught nothing," As if he is saying “I am the fisherman here, you are a carpenter.” But nonetheless Simon obeyed “but at your command I will lower the nets.” The fish he missed to catch in the night, lo and behold, he was able to catch. It was a large catch, indeed, too large that both boats were in their breaking point. The unexpected catch caused an unexpected change in the heart of Simon, from a skeptic to a believer, eventually, to a disciple. That is the process undergone by Simon’s yes to Jesus. Simon needed to have a big catch of fish in order for Jesus to catch him, a big fish.

In summary, Jesus calls us to follow Him, to obey His will. Should we do so, we will never be disappointed, but rather experience His holy presence. Like Simon, we too will be able to have the courage to serve Him, with a whole heart, mind and soul. Thus, obedience in Jesus’ will cast away the doubts in our hearts, and let in the rays of certainty and courage to commit one’s self to Him.

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[1]David Wenham and Steve Walton, Exploring the New Testament (Great Britain: Society for promoting Christian Knowledge, 2001) p. 71.

[2] Etienne Charpentier, How to read the New Testament (Quezon City: Clarentian publications, 1997) p. 83.

[3] Thomas E. Boomershine, PhD, A Storytelling Commentary on Luke 5:1-11, accessed from http://gotell.org/pdf/commentary/Luke/Lk05_01-11_commentary.pdf on July 20, 2012. 

CHRIST THE KING

Ang ating Panginoong Hesu-Cristo ay isang Hari; haring ang koronang suot ay di ng ginto o dyamante bagkus ng tinik, koronang tinik na napapalamutian ng kababaang loob at pagmamahal para sa atin; haring di nakaluklok sa isang maringal na trono bagkus nakabayubay sa krus, sugatan, tinutuya ng mga taong nagmamasid sa kanya. Isa Siyang hari na di nababatay sa pamantayan ng ating panahon, ng ating mundo.

 Sa ating kasaysayan bilang tao, napakarami na ng mga hari at naghari-harian ang dumaan sa mundong ibabaw at ang iilan ay narito pa rin kapiling natin; ipinangangara ang mga yamang pag-aari, mga posisyong at titulong nakamit; nag-aasam maging hari na sariling kaharian, ang magkaroon ng malaking palasyo, ang ipangalandakan sa lahat ang material na yamang meron siya, nais maging tanyag sa yaman, kapangyarihan, at sa lawak ng lupain at bilang ng taong nasasakupan. Yan ang hari ng mundong ito; mayaman at makapangyarihan.

Ilan sa atin ang nagnanasang maglingkod sa ibang tao/ ang iuna ang kapwa bago ang sarili/ ang ibigay ang lahat sa ikabubuti  ng lahat/ oras/ ari-arian/ titulo/ at maging ang sariling buhay sa ngalan ngpagmamahal sa kapwa? Ilan sa atin ang nagnais maging hari kapara ng paghahari n gating Panginoon/ ang magmahal ng lubos/ ang mamatay para sa minamahal?

Lilipas din ang ating oras, ang ating buhay. Darating din ang panahong na ang mga ipinundar ay maglalahong parang bula, mga palasyong itinayo ay magugunaw, mga mariringal na damit ay masisira, mga makikinis na mukha ay kukulubot. Sa di malayong hinaharap, ang lahat ng ating pinahahalagahan sa mundong ibabaw ay mawawalan ng saysay.

Sa pagdating ng panahong iyon, nawa buong tuwa nating salubungin ito. Bilang tagasunod ni Kristong Hari, alam natin kung ano and tunay nayaman, kung ano ang tunay na mahalaga sa buhay; yaman at sanhi ng tunay na paghahari; siyang ipinamalas ni Kristo sa krus ng kaligtasan.

Ito ay ang pagmamahal na di nakakaalam ng hangganan o limitasyon; pagmamahal na di matutumbasan ng ginto o ano mang yaman ng mundong ito; paghaharing di masusukat sa titulo o posisyong nakamit;  wagas pag-ibig para sa kapwa.

Tunay ngang, sa pananaig ng wagas na pagmamahal  sa Diyos at sa kapwa mababatid natin na ang paghahari ni Kristong Hari ay sumilay na.    

THE LORD IS RISEN

Resurrection is the solid ground on which the Catholic faith stands. It is a sine qua non element for the factuality of the Catholic beliefs in their entirety. Thus it is of great importance to validate its authenticity, that indeed it took place in time and space.

Jack Zavada enumerates seven (7) proofs of Christ Resuurection.[1] They are Empty Tomb of Jesus (of which account can be found in the gospels), the Holy Women Eyewitnesses (Mary Magdalene and her companions), Jesus' Apostles' New-Found Courage, Changed Lives of James and Others, Large Crowd of Eyewitnesses (1 Corinthians 15:6.), Conversion of Paul, and the conviction of the early Christians to die for Jesus. Zavada attempts to prove the historicity of Resurrection through the effects seen and experienced by the Apostles and early Christians. He supports his argument with the Gospels, the Acts of the Apostles, and writings of early Christian Historians such as the writings of Flavius Josephus, Cornelius Tacitus, Lucian of Samosata, and the Jewish Sanhedrin.

Pope Benedict XVI, on the second installment of his book Jesus of Nazareth, presents testimonies that affirm the resurrection of Christ.[2] He classified them into two distinct categories namely the confessional tradition and narrative tradition. The confessional tradition “ crystallizes the essentials in short phrases that establish the kernel of what took place (regarding the resurrection).” They are authoritative condensation of shared Christian faith. Christian eyewitnesses who indeed saw and experienced the Risen Christ make these confessions. Their confessions are recorded in the Gospels and other New Testament literature. The Narrative tradition speaks of narrative accounts belonging to various tradition that can be classified geographically from Jerusalem and Galilee. It is from these narratives that the confessions presented in the New Testament Literature are drawn out. However, “they are not binding in every detail in the same way as the confessions.”

Through these documents and arguments presented by Zavada and Ratzinger, the authenticity and historicity of the resurrection can be established. However, resurrection is a truth of faith more than its being an historical event only. Thus, resurrection may seem to be impossible to the post modern man and can be simply regarded as a myth belonging to the past. But to the one who has faith in Christ, resurrection is a TRUTH.

  

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[1] Jack Zavada, Seven Proofs of the Resurrection of Christ, http://christianity.about.com/od/easter/a/7-Proofs-Of-The-Resurrection.htm, accessed December 10, 2012.

[2] Joseph Ratzinger, Jesus of Nazareth: From the Entrance into Jerusalem to the resurrection (San Francisco: Ignatius Press, 2011) pp 241-277. 

A PRIEST

To be a priest is a gift from the Lord, indeed a grace freely given to a man. No priest can claim that he deserves to be a priest. They are called by the Lord of harvest. They did not present themselves out of their qualifications and credentials. They are chosen for reasons known only to the Lord. However, one thing is known to us: priests are called by the Lord for a purpose.

An ordinary man, upon receiving the sacrament of holy orders, becomes a no ordinary man anymore. There may be no physical change that can be seen taking place on him as the bishop lays his hands upon him and utters the consecratory prayers. But as he is ordained to the diaconate, priesthood, and episcopate, he becomes a member of an order aimed to perform particular duties. Through the Holy Spirit called upon him, he receives the gift that enables him to perform sacred power coming from the Son through his Church.[1] He receives the gift of ministerial priesthood to be of service to others particularly in unfolding the gifts the Lord had given to many. He is able to participate to the priesthood of Christ, the High Priest, through the service he renders to others, becoming an instrument of Christ in offering sacrifices pleasing to the Father.

In the context of the economy of salvation, a priest has a great role to play. As man originates from the Lord, he is ordain to be with the Lord, to belong to the Him who created him. However this return to the Lord, his origin, proved to be a challenging task to man. Left alone by himself, man is incapable of returning to the Lord, due to sins he commits. Sin moves him further away from the Lord and blurs his path towards his end. But the Lord loves man so much that He desires to save him. Thus in the fullness of time He sent His Son to save us, to open the gates of heaven shut closed due to man’s disobedience to the Lord. Through the Son, man’s journey of returning to his origin becomes possible. As the Son ascended to heaven, He entrusted to the Church means through which man can access to the road going back to the Father’s house, towards salvation. These means are called the sacraments. Through them, graces from the Lord are attained, enabling man to be closer to the Lord and walk the road towards salvation. These sacraments are ordinarily performed by the priest. Thus, it can be said that grace, enabling man to go back home to the Father, can be attained through the sacraments performed by the priest. Without the priest, man will have great difficulty in attaining grace that washes him from his sins and strengthens him to continue journeying back home.         

Today, priestly vocation becomes more and more unpopular and distasteful to many young men. Entrance to the seminary decreases every year. The number of priests is not proportional with the number of faithful under the priests care. Many parishes in West shut down and closed for no priest can attend to the need of the parishioners. In the Philippines too, priests could not attend to the needs of all their parishioners and faithful, as the same problem of proportionality between priest and faithful is present here. Why is there a decrease in the number of priests, despite the need for priest? Why is priestly vocation becoming unpopular, today? Is the Lord of harvest calling fewer and fewer laborers? 

The problem of the unpopularity of priestly vocation must be viewed in the context of recent developments in social ideologies and trends. Post-Modernity is one of the mega-trends that preoccupied man in the past decades, accompanied by secularism. Today, in this Post-Modern and Secular world, the Lord seemed to have no place. Agnosticism, if not atheism, is prevalent in many highly developed communities: the unknowability, irrelevance and absence of God. The Post-Modern man likes to get rid of God. God is not needed anymore, as Hawking says. Some quarter of men put their trust on themselves and on human intelligence, so much so they think they do not need anyone, even God. They believe they can do everything. They want to be gods and goddesses of their own world. These necessitate them to destroy and shun away God, and all that is related to Him, including religion and priesthood. The unpopularity of priesthood and decrease of entrance in the seminaries are some of the by-products of post-modernity and secularism.

The Lord never ceases to call young men to join the priesthood. However, fewer and fewer of those who are called answer Him. This is not because of the rigors of priestly vocation e.g. celibacy, poverty etc. It is because of the seeming irrelevance and insignificance of this life, in this post-modern and secular world.

Priests are living sacraments of Christ, whose priesthood they share. To be such is the greatest challenge every priest faces today: to be Christ like.

Christ came to the world to show the great love of the Father for man. Priest, being Christ like, must show to the world the same great love of the Father, through the manner Christ exemplified in His life. That is through selfless love, a faith that is in action. Furthermore, becoming selfless for others for the sake of charity is deeply rooted to one’s relation to the Lord. After all, how can a priest communicate a love of the Father which he himself did not experience? The priest of today is enjoined to pray, to establish and experience a personal relationship with the Lord. All these, posits the great challenge of becoming a HOLY PRIEST today: one that knows and experiences the great love of the Lord to man, and communicate such truth to man through his own life, that is by loving others as the Lord loves them.    

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[1] Cf. CCC 1538

JESUS SURFED

It is interesting to know who do people think Jesus is, today. And there is one fascinating place to visit where we can know Jesus as conceived by the post-modern man. It is in the internet. Internet is a modern means that interconnects people through the computers, enabling communication to take place in a relatively fast and convenient way, though its use may be varied, not for conversation alone.[1] In the atmosphere of seeming absolute freedom in the internet, many people have express who Jesus is for them, without fear of being reprimanded by authorities.[2]

Within 0.17 second there are 823,000,000 results should one search for the word ‘Jesus’ through the internet. As in all other issues and personages, Jesus is received in the internet primarily by three groups, namely the pro (believers), the anti (non-believers) and the neutral (academe, and others who would prefer to observe neutrality).  

Jesus’s believers would always portrait and describe Him as their friend, brother, and Saviour. Carleton Houston says “Jesus is the center of my Life. Praise the Lord. [3]” Thank you Jesus for saving my life here on earth and for giving me ETERNAL LIFE IN HEAVEN![4] Chukenweebop (user name only) speaks of Jesus as his guide “The Lord loves us too much to allow us to lose ourselves. We may make mistakes, but LOVE (Father God) will always bring us back. He loves us too much for that to happen. You'll never lose yourself as long as you're in Christ Jesus!!”[5] Jesus Loves Me.[6] Some of them, occasionally, engage with word wars against the non-believers, as rodmirasol (user name only) commented to an AVP by the Iglesia ni Cristo(INC)  “You(INC) are pity.... Victim of Big Bang Theory... But don’t you worry Our God Is God of Mercy and He look unto you and maybe someday your pea size brain will open and you know the truth..”[7]  From this random comments gathered from the internet, it is evident how personal and close Jesus had become for His followers, a personal God. One of them even calling Him as the center of his life.

Non-believers would see Jesus as a myth, a figure passé for long ago, and would even go further and mock Him. In Twitter, an anonymous user used the name Jesus (Jesus. Carpenter, Healer, God[8])  and mocks himself, as can be seen in this tweet “The crappy part about being in the trinity is that you have to buy your own Fathers Day presents... then act surprised after opening them.”[9] Cal Thomas of FoxNews wrote an article, published in the internet, regarding the mockery against Jesus. His opening lines states: Especially At Easter, It's Easy to Mock Jesus Christ But Don't You Dare Mock Other Faiths.[10]

Those who chose to stand on neutral grounds describe Jesus modestly. “Jesus also referred to as Jesus of Nazareth, is the central figure of Christianity, whom a majority of Christian denominations believe to be the Son of God.”[11] “The incarnate Son of God and the redeemer of the human race.”[12]

The descriptions about Jesus in the internet are varied. Some see Him as their Saviour while other think he is a myth in this post-modern era, and some impassionate about Him. Through this simple survey of some posts, tweets, comments and blogs in the internet, it can be said that Jesus is seen today through many lenses, for various reasons, by different people, and in different places. In this sea of plurality and diversity, one thing remains to be unchanged, even in this post-modern era, even in internet, that is the timeless truth of Jesus relevance.

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[1] It's use range from commerce, national security, to sharing of photos, videos and ideas.

[2] Internet provides a space wherein a person can express himself without restraint. It makes the exercise of freedom possible in its absolute sense. This is due to the anonymity and secrecy of the user’s identity, in the context of internet. Thus, one is able to genuinely express his views towards a particular phenomenon, regardless of their status in the society. People then becomes fearless, more so truthful, in expressing their feelings and beliefs.

[3] http://www.youtube.com/watch?v=ES96YsNtCHY

[4] http://www.intouch.org/you/all-things-are-new/content?topic=how_do_i_accept_jesus_as_my_savior_all_things

[5] http://www.youtube.com/watch?v=q_bxF0Sryqk&feature=related

[6] http://www.dltk-bible.com/jesus_loves_me.htm

[7] http://www.youtube.com/watch?v=becj-t98XKE

[8] https://twitter.com/jesus

[9] Ibid.

[10] http://www.foxnews.com/opinion/2011/04/22/especially-easter-easy-mock-jesus-christ-dont-dare-mock-faiths/

[11] en.wikipedia.org/wiki/Jesus

[12] www.newadvent.org › Catholic Encyclopedia › Jesus

FINDING OF THE CHILD JESUS IN THE TEMPLE

In this attempt to reflect upon the infancy narrative and hidden life of Jesus, as taken into account by St. Luke (2:1-52), I would like to limit my reflection on the Finding of the Child Jesus in the Temple (2:41-50). I am setting this limitation for the whole narrative is too rich with insights that this parochial paper may not justify.

The latter scene of the infancy account has drawn various opinions regarding its importance in the totality of the narrative. For some theologians it is not of great significance. A. Plummer, for one, writes that it is only a supplement to the earlier story of Jesus’ infancy.  R. E. Brown goes further and says that such is a ‘secondary addition unbalancing the original diptych of the infancy narrative.’ However, the details that this scene provides are enough reason to treat it with great importance. Bultmann enumerates at least two of these details, namely (1) the exceptional wisdom of the child Jesus and, (2) His decision to stay in the Temple as revelation of his destiny. In his discussion, Coleridge concludes this scene is the climax of the narrative. Thus ‘the most important of the infancy narrative’ as it gives prominence on Jesus’ gained capacity to interpret for himself.[1]

In the previous scene, we see the child Jesus with two pervading conventions. Those are conformity to Jewish customs (religious convention), and bond of a family (familial convention). However, at the beginning of the present scene, the child Jesus is presented as a twelve year old boy, at the threshold of adulthood and independence.[2] The scene unfolds en route to the disruption of the conventions mentioned above by the ‘adult’ and ‘independent’ Jesus speaking for Himself, about Himself, about His destiny.[3]

Mary and Joseph’s suppositions (assuming that he was in the group of travelers, they went a day’s journey) prompted actions(they started to look for him among their relatives and friends and they returned to Jerusalem to search for him), which culminate to the Temple where they would find Him. The interplay of suppositions and actions presents man’s capacity to respond to puzzling eventualities leading to discoveries, more than man’s logical action.[4] More than obscurity, man is led into a discovery.

In the Temple, Jesus is found listening, questioning, and answering. These are three gradual steps in building-up the character and authority of Jesus. By doing so, He is able to meet the teachers on their own grounds, spoke their words in their own mind set. These surely provide a great entertainment for them as they are all amazed considering the source of questions and answers in their midst: a twelve year old boy. Luke further describes the astonishment on the part of His parents. But such astonishment is not because of what they hear, for they know Jesus real identity. Mary and Joseph are astonished by where they found Him and what they saw He was doing. Perhaps they never thought His identity, as the Son of God would be like that, a display of extraordinary understanding.[5]Mary could not reconcile why Jesus, being the Son of God, did what he had done. Mary’s heart seeks for reason her mind could not grasp.

In the midst of amazement and confusion around Him, the child Jesus seemed to be obliged to make necessary explanation and answer the ‘why’ of His parents and the others. Indeed, Jesus answers. He interprets his seeming oblique and confusing actions as actions in accord with the Father’s will. Jesus declares the truth about Himself, his destiny, his relation to the Father and the Father’s will.[6] He declares the truth he discovered about Himself: That He is the Son of God. His actions may seem to be astonishing considering His, but Jesus assures as that such is always in accord with the Father’s will, and He is the ever obedient Son.

The child Jesus’ actions in the latter part of the infancy narrative posit to us the fact about God’s will and the way we understand and accept it in our lives. In the book of the prophet Isaiah it is written: for my thoughts are not your thoughts; my ways not your ways—it is Yahweh who speaks (55:8). Human as we are, we often find it difficult to understand the things that come along our sojourn here on earth. We often question God ‘Why?’ whether for good things or bad. Like Mary and Joseph, we find ourselves surprised, astonished, if not struck by the turn of events in our lives. Sometimes, we are even frustrated for things take place not according to our plan, but later surprised that such is the best way for those things to take place. The one we thought to be the best, often is not. Our questioning, then, leads us to a discovery, of a great plan for, greater than the one we have for ourselves. We discover God working in our lives, doing the best for us. After all, those are the only things that can come from Him, only the best from the Best. Thus life becomes a discovery of the best in us, the best for us, as willed by God. Would not life be more adventurous and exciting with this!?!  

When Mary was confronted by the same confusion, the child Jesus assured her that everything is fine, everything is taking place according to the Father’s will. And throughout His life, Jesus would often comfort her mother and the people around Him with the fact that everything is in accord with the Father’s will. ‘All is well’ Jesus would often say, perhaps. “Why asked ‘Why’?” ‘Don’t you know that it is the Father’s will?’ “Say instead ‘Why not!?!’”  

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[1] Mark Coleridge, The Birth of the Lukan Narrative: Narrative as Christology in Luke 1-2 (Great Britain: Sheffield Academic Press, 1993) pp. 187-189

[2] William Barclay, The Daily Study Bible: The Gospel of Luke revised edition (Edinburgh: The Saint Andrew Press, 1975) pp. 28-29.

[3] Eugene LaVerdiere, SSS, Luke (Delaware: Michael Glazier, Inc, 1980) p.38.

[4] Coleridge, 193.

[5] Ibid. 197.

[6] LaVerdiere, 39.