FOR SOME THINGS IN LIFE ARE WORTH GIVING-UP

 Mangoes are in season

Plenty of fruits are bore by the trees.

What a spectacle view they have from above, I wonder.

Fresh and gentle breeze of wind.

Warm kiss of the boding summer sun.

Chirps of birds grace their days.

What a life.

But in time, they will give-up such.

Early in our lives, we are asked to give-up something in order to gain another.

We are asked to give-up milk to gain solid food.

We are asked to give-up toys to gain books.

We are asked to give-up puppy love to gain a mature love.

We are asked to give-up our own idea to gain other’s better idea.

At the end of our lives, we are asked to give-up everything we have gained.

A paradox indeed, we live giving-up to die giving-up

A life of giving-up!

Why give-up? To gain something and give-up that something, in time?

We give-up something for it is the path to growth and maturity.

We give-up something for it is what is demanded from us.

We give-up something for it is the right thing to do.

Why give-up? For some things in life are worth giving-up

Mangoes are in season.

Plenty of fruits are bore by the trees.

Soon they will fall onto the ground.

Giving up the…

Fresh and gentle breeze of wind.

Warm kiss of the boding summer sun.

Chirps of birds grace

To die and live anew.

For some things in life are worth giving-up.

PRE-EASTER AND POST-EASTER KERYGMA

The word kerygma is understood as the preaching of life, death and resurrection of Jesus Christ. This practice is associated in the early years of Christianity, in fact, as early as the time of the apostles as we can read in the Acts. However, in an accommodating definition of the term, kerygma can also be the preaching of Jesus Christ himself, as we can read in the gospels. When the apostles and father of the Church spoke about Jesus Christ’s life, death and resurrection, that is kerygma. When Jesus Christ preaches about the Father, Spirit, and about Himself, that is kerygma.

With this understanding of the word kerygma, the preaching events made can be classified as a kerygma that belongs to either the pre-Easter or post-Easter era. Easter becomes our reference in classifying and differentiating these preaching events, as this event proves to be the catalyst that moved the apostles to preach with conviction about the good news preached by Jesus Christ. 

Pre-Easter kerygma pertains to the preaching events made by Jesus Christ. We have the gospels as basis of our understanding and analysis of the said preaching events. The motif of the pre-Easter kerygma is the “kingdom of God” or “kingdom of heaven.” Furthermore the content of these preaching events by Jesus Christ can be characterized by an eschatological flavor, that is the coming of the kingdom of God.

We should bear in mind that Jesus Christ preached within a tradition, history, and mindset. And in this case, he preached, with  a Jewish backdrop. It is characterized by hope for the coming of a savior that would liberate Israel from her oppressors. It has political leanings as it views eschatology as the reign of a king, of a messiah from David’s lineage. Eschatology is politicized as it is viewed as a fundamentally political program.

Though Jesus Christ preached in this situation, He did not preached about hope with political undertone. He preached with prophetic expectation: the coming of the kingdom to the poor, powerless, through repentance and belief in the gospel He preached. The kingdom that is to come that Jesus Christ preached about is very much different from the kingdom that the Jews understood and hoped for. It is not of political and dynastic in nature. The kingdom that Jesus Christ preached about is the reigning of God and His will among us. His kingdom is not of fortresses and towering citadels. It is about God dwelling with us, in us. Its coming to us is possible only through repentance from sin and belief in the gospel Jesus Christ preached. With this understanding of the coming of kingdom as the reign of God, we look at Jesus Christ as the focal point of the coming of the kingdom of God, of the reign of God with us, in us. He is after all the God-incarnate who pitched His tent among us, the kingdom of God himself among us.

With the backdrop of Jewish hope for a messiah, savior, and king, it can be said that the pre-Easter kerygma preached by Jesus Christ himself, as we read in the gospels, is characterized by the coming of the kingdom of God, thus eschatological. However, eschaton is understood as the reign of God among us, an event more than a sphere. Thus, Jesus Christ is viewed as the Kingdom for through Him (through his words, actions and offering) God acts in the world.  

Post-Easter kerygma are preaching events delivered after the resurrection of Jesus Christ, particularly after the Pentecost which marked the beginning of the preaching activities of the apostles (empowered by the Paraclete). They are preached by the apostles and the father of the Church before assemblies in the early years of Christianity. The preaching of the apostles and the fathers of the Church are characterized not of eschatological tendencies but of Christological character. Though there existed an expectation of the imminent end of the world (eschaton) and the second coming of Jesus Christ (parousia), it is evident that the evangelists and the early Christians realized the delay of the arrival of the Lord. In this context, the waiting Church realized what really is the Kingdom of God, rather who really is the Kingdom of God. As mentioned above, Christ Himself is the Kingdom of God, because from Christ the Spirit comes, and the God reigns among us. To understand such “kingdom” and its coming (through repentance and belief in the gospel), early Christians developed a plethora of Christological discourses arguing on the “kingdom in Person:” he autobasileia.

The hope preached in the post-Easter kerygma differs from the pre-Easter kerygma. The post-Easter kerygma preaches not of pure theology of hope, like before. It proclaims of a hope that is present yet still to come; a reality but not yet. It no longer a pure theology of hope living from mere expectation of the future, but pointed to the now in which the promise had already become present. Such present was of course itself hope, for it bears the future within itself. And the early Christians held on that experienced hope; Jesus Christ.

Though the two kerygma may seemed to be opposed with one another as one is characterized by its eschatological outlook towards the coming of the kingdom, while the other is described as Christoogical in orientation, the two kerygma are united. They may be contrary but definitely not contradictory, as both flows from the same stream of thought. They both deal with the same material object, which is the kingdom of God and its reign. They differ on their formal object, which is eschatological for one and Christological for the other. They deal with Jesus Christ as the Kingdom of God, the reign of God here on earth, whose words and actions are instrumental to the establishment of God’s kingdom. However due to the varied and deviating backdrop on which these two kerygma are set (as mentioned above), the perspective and manner of reception of the material object differs. The pre-Easter sees the reign of God coming among us through the deeds of Jesus Christ himself. The focus is on the coming of the Kingdom. The post-Easter sees the reign of God as Jesus Christ Himself. The focus is on the Kingdom who had come and was experienced by us (God-incarnate). But nevertheless, they deal with the same reality, that is the kingdom of God. The development of the notion of what is meant by the reign of God, from eschatological to the Christological, shows a progressive development of the seminal thoughts of the promise for a Davidic King Messiah, Coming of Jesus Christ, Jesus Christ as the reign of God, immanent Parousia, delayed arrival etc. The flow from one notion to the other of what is meant by the reign of God shows the schema laid down (before) and the reality that’s occurs (later) filling-in the lacuna present in the schema. The difference between the pre-Easter and the post-Easter kerygma manifest the development in the understanding of the reign of God (the one material object discussed through our salvation history) made possible through the events that took place in reality. But in the midst of differences and changes in our understanding and perspectives, there remain to be constant. There exists an inner unity that connects the pre-Easter, post-Easter (and even with the other era if you want). That is the reign of God, Jesus Christ Himself, who remains unchanging since time in memoriam.          

DOMINICAN SPIRITUALITY AT WORK

The Dominican Spirituality proves to be of great use for me in ministries. Aside from being Dominican, that itself gives me enough reason to say that this spirituality will be of great use to me, the Dominican Spirituality possesses a splendor of order, a particular beauty and dynamism that allows an encounter between God and man; wherein none is alienated, rather each one is recognized, appreciated and manifested.

Spirituality is the quality or state of being concerned with religion or religious matters: the quality or state of being spiritual. It leads man towards an encounter with God. To understand then what Dominican Spirituality is, it proper to ask ourselves: How does one encounter God in the Dominican way of life?

 A person enters the Dominican Order to save his soul, first and foremost, and endeavors his entire life saving others’ soul, salus animarum. He could have done such task through other means, but upon entering the Order, he shall do such through the Dominican way.   In practice, the Order's spirituality means living the religious life as it is prescribed in the Rule of St. Augustine, the Constitutions, and the family customs which have developed over the centuries. If the Dominican lives these things established for him, he follows a spirituality that will lead him to salvation.[1]

The principal reason we are gathered together is that we dwell together in harmony and have one mind and one heart in God, in other words, that we be found perfect in charity. Our Order is known to have been founded from the beginning expressly for preaching and the salvation of souls. . . .This end we ought to pursue, preaching and teaching from the abundance and fullness of contemplation in imitation of our most Holy Father Dominic, who spoke only with God or of God for the benefit of souls.[2]

On the onset of every Dominican formation, these documents and practices are inculcated in the mind and heart of every brother. Furthermore, these instructions take into concrete form through the four pillar of the Dominican life, namely, Community life, Adoration life (Prayer), Study life, and Apostolic life. Community or common life speaks of the fraternal life which Dominicans share among themselves: to dwell together in unity and that there may be in us one mind and one heart in God.[3] This aspect of Dominican life describe the oneness of the brothers as they aspire and achieve the purpose of their gathering. This is seen in their daily lives, living together, studying together, eating together, playing together and praying together. That togetherness among the brothers makes them a community, indeed a Church of God in miniature. 

Study life is an element of the Dominican Life that is added by St. Dominic as an innovation of his Order. It is a no small innovation. If the brothers are called for the salvation of souls, and saving souls involves the preaching of the Message of Jesus Christ, then it is necessary for the brothers to study this Message, for how can they can preach about salvation if they themselves know nothing about Christ’s Message of redemption. However, emphasis should be given to the end purpose of study; that is the salvation of souls. Brothers study not for the sake of studying but in view of a noble end.

Hence before all else, our study should aim principally and ardently at this that we might be able to be useful to the souls of our neighbours. By study the brethren consider in their heart the manifold wisdom of God and prepare themselves for the doctrinal service of the Church and of all mankind. It is all the more fitting that they should devote themselves to study, because from the tradition of the Order they are more specially called to cultivate mankind’s inclination towards truth.[4]

Thus salvation and truth stand as the proximate goal of study. Ultimately, this pillar of Dominican life desire to bring to God the preacher and those to who such truth is preached.

The apostolate, apostolic life refers to the ministry of the brothers directly aimed to the salvation of souls. Realizing that they are being sent to all men of all nations, the brothers preaches the Gospel and establishes the Church among the nations and explain and strengthens the faith in the people of God. Apostolate then is a manifestation of a well-rounded life of the Dominican. They do not study for the sake of studying, nor life together for the sake of themselves, their community alone. They are called to go out to the whole world and proclaim the redemption Christ had won for all. Brothers are not kept in their cloisters and chapel, shun away from the world. They bring their cloister and chapel with them to the world and bring the world to an experience of God.[5] 

 The Prayer life of the brothers should be pattern-out from the example of St. Dominic who both at home and on the road, day and night was diligent in the divine office and in prayer and celebrated the mysteries with great devotion. It is often said that St. Dominic did only two things in his life; He talked to God and spoke about God. Such conversation to God can be understood as his form of prayer. And this prayer moved him, enabled him to speak about God. Such is a proof that God and his message of salvation in encountered not only through the pages of books but more so in prayer and the celebration of the liturgy and sacraments.

In the Liturgy, especially in the Eucharist, the mystery of salvation is present and at work which the brethren share and contemplate and even proclaim in preaching to others so that they may be incorporated into Christ through the sacraments of faith. In the liturgy, together with Christ, the brethren glorify God for the eternal plan of his will and for the wonderful order of grace, and they intercede with the Father of mercies for the whole Church as well as for the needs and the salvation of the whole world. Therefore, the celebration of the liturgy is the center and heart of our life, whose unity especially is rooted in.[6]    

Thus prayer life resonates as the center of the Dominican life; that which allows the brothers to encounter God, may it be in the sacraments, liturgy, or even in inspired personal ways.

 Based on the above discussion on the four pillars of the Dominican life, wherein Dominican spirituality takes a concrete and sensible form, it can be said that there exist an interplay of contemplative and active life; of praying and preaching, of studying and living together. Such dynamism can be encapsulated with St. Thomas’ dictum on the charism of the Order: Contemplata et contemplare aliis tradere, To contemplate and share the fruits of contemplation. 

 The brothers pray and study not for the sake of praying and studying alone. Such is motivated by selfish intent and has no place in the Dominican Order and does not fit to the way of life St. Dominic envisioned for his brothers. The brothers pray and study for to be led to the noblest mysteries of God and be moved by these grand mysteries to preach, to share to others what they themselves had experiences, what they themselves felt. It is in the apostolate, in the actual preaching that whatever the brothers studied and felt in their prayers, fructify.

but going beyond this, Dominican contemplation itself is intended to fructify in the apostolate for souls, especially through preaching, teaching, and writing. Contemplation is the generic element, the one the Friars Preachers share with other contemplative Orders; the salvation of souls through preaching is the specific note distinguishing Dominicans from all other Orders.[7]

It is this beauty, this dynamism of active and contemplative, of preaching, teaching and praying that the Dominican Spirituality can be of great help to may ministry in the future. As a minister of Christ, acting in His, the head, I ought to facilitate an encounter with Him, so much so that I may be able to know Him and in knowing Him love Him. But life a minister of Christ does not stop there. I ought to preach the one I have learned, the One I have experienced, the One I have felt in my life. I ought to preach Christ and His Message of redemption to the people of God. And in this, the Dominican Spirituality prove to be of great help to me.

  

      

 

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[1] Fr. William Aquinas Hinnebusch, O.P. Dominican Spirituality (Thomist Press, 1965).

[2] Ibid.

[3] Ordo Praedicatorum Liber Constitutionium et Ordinationum (hence forth LCO) Sec. 1, Chap. 1, Art. 1, no.2, I.

[4] LCO Sec. 1, Chap. III, Art.1, no. 77.I-II.

[5] LCO Sec. 1, Chap IV, Art. 1, no. 98-99.

[6] LCO Sec. 1, Chap. II, Art. 1, no. 57.

[7] Hinnebusch, Dominican Spirituality.