HERMENEUTICS OF PREACHING

Preaching is a combination of a gift and discipline. It is a gift, first and foremost, for its origin can be traced from God Himself. It is freely given by the Lord to whoever is tasked to proclaim the message of God to His people. It is a grace that never been asked but simply and unworthily given. It is an inclination; a tendency towards which a person called to assume the responsibility of bring God’s Good News finds himself into. But just like a seed that has to be sowed and nurtured by the elements, preaching too has to be hone, thus it is a discipline. Preaching as a discipline is to acknowledge and receive the gift of preaching from God. It begins by assuming the tasks given and the faith in the One who gave it. That would only be the beginning; acknowledgement; owning it; embracing it; being it (I am my preaching). By discipline, the preacher has to know himself, the talents that accompany the gift of preaching and the limitations too. By the discerning that things, experiences the person (given the gift of preaching) possess, he would be able to use them to realize and fulfill the task and end of preaching the Good News. He would be able to bend the branches of his life that had grown wildly to all directions towards one direction; towards the glory of God. He would be able to trim the leaves that are of no use in nurturing and growing the message of God in his very own life. He would be able to identify the nourishment he has to take to sustain him in the long and rigorous life of preaching. Preaching, indeed is a gift from God, however, it is given to man a creature enveloped with various tendency that may be fatal in the development of the gift of preaching. Thus discipline of the recipient is needed to develop the gift of preaching; that he who received this gift may truly nourish all who approach him, with the Word of God; that he may become the largest of garden plants and becomes a tree, so that the birds come and perch in its branches.

The vocation to preach is the seminal beginning of a life of preaching. Thus, the vocation to preach takes us to a long view of preaching. Vocation comes from the Latin word Vocare, meaning to call. In the context of the word vocation, it means being called. In this discourse of call, there are four parties involved; the one calling, the one being called, the purpose for which one is called for, and lastly the reply by the one called to the one calling him. The vocation to preach comes from God. No man can say he himself assumed this vocation by himself, from the very beginning. It is something given. Though one may ask for it, the grace that pushed him to ask for it comes from God still and the decision to grant such request comes from God too. The vocation to preach has its origin from God, and one would realize He too is the end of such calling. In the discourse of vocation God is the Caller; God empowers the one called to response; and God is the end for which one is called to. This calling serves as the sure foundation of a life of preaching for it can assure as that the person assuming the life of preaching stands on a sure and sound ground from where he preaches the Good News to the People of God. This calling is the well from which the preacher can draw the Water of life that would sustain his preaching ministry. Though sometimes this well may seem to run dry, the sure companionship of God, the one who called the preacher, is an enough comfort for a preacher who thirst and persevere to fulfill the very task of bringing God to His people.

The Church from the beginning of her existence; during the public ministry of Jesus, to the day of her inauguration; during the descent of the Holy Spirit upon the Blessed Virgin Mary and the Apostles gathered together in the upper room, is truly blessed. It is in her midst that the mystery of incarnation unfolded and is fulfilled. It is in the midst of the people called and gathered by Christ that the Good News of our salvation had been proclaimed. It is primarily in the midst of this gathered people of God, that the Holy Spirit continues to breath in and inspire towards the realization of the Kingdom and will of the Father (on earth as it is in heaven). Indeed, the Church received and continues to receive a tremendous Good News and blessings. It is a blessed Church. The blessings and graces the Church have received from the Father through the Son and Holy Spirit is so enormous that the Church can contain such. The Church burst out with joy and exuberance. She preaches, proclaims the Good News she have received, realizing that whatever she have received are not meant for herself alone. Indeed, all that she had received finds their fulfillment and realization only when shared, imparted to others especially to the poor (for whom Christ came). The Church assumes the task of preaching the Good News, for truly, this is the natural reaction of one who had received a Good News. Just like Mary, the Church sings to the whole humanity: My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. Furthermore, the task of preaching assumed by the Church assures the realization of the message She have received; that is the message of love of God to everyone.

The vocation to preach entails the proclamation of God to people (of goodwill); to everyone. How would a preacher talks about God if not the way one experienced God in his life. God is experience in this world through those moments when one feels love or in need of love. Clearly God is sensed, whenever love is and love seemed to be absent, after all our God is Love. It is in loving or seeking to love, even to be loved, that one is able to communicate the message of God which is Himself; Love.

THE SILENCE OF POPE FRANCIS

“Bakit po hinahayaan ng Diyos na magyari ang mga ito (prostitusyon, droga, rape atbp) sa mga bata?” Ito ay tanong kay Pope Francis, sa UST, ni Glyzelle, isang batang babae na dating palaboy sa kalsada. Ang tanong ni Glyzlle ay umiikot sa mysteryo ng kahirapan at ang lugar ng sakit sa ating pananampalataya. Halos kaparehong tanong din ang naisip ni Pope Francis na maaaring itinatanong mga Yolada survivors sa kanilang mga sarili: Bakit nangyari ang trahedyang ito sa aming mga buhay?

Sa kabila ng pagiging kinatawan ng Panginoong Hesu-Kristo dito sa lupa, pinili ni Pope Francis na punan ang mga katanungang ito, patungkol sa kahirapan at sakit, ng katahimikan at amining siya man hindi rin niya alam kung bakit nangyayari ang mga ito (tanging paniguro niya, kasama natin si Kristo sa sakit at hirap na ating nadarama).

Di nanatili si Pope Francis na tahimik lamang. Wala ngang salitang namutawi sa kanyang bibig, may ginawa naman siya. Niyakap niya nang mahigpit si Glyzelle, habang humahagulgul ang bata marahil sa hirap na kanyang pinagdaan sa kalsada. Binisita, nakipananghalian at binasbasan niya ang mga Yolanda survivors sa Tacloban at Palo. Sa harap ng misteryo ng sakit at hirap ipinakita ni Pope Francis ang isang paraan kung papaano tayo tutugon bilang mga Kristyano: katahimikan at pagdamay sa kapwa na nahihirapan.

Ang taong 2015 ay ideklara ng CBCP bilang Taon ng mga Mahihirap. Marami sa atin ang mahihirap; mahihirap sa material na pangangailangan, o ang iba naman mahirap sa espiritual na aspeto ng buhay. Ngunit kung susuriin lahat naman tayo mahihirap. Sa harap ng Diyos na dakila, tayong lahat ay dukha at salat. Sa harap ng katotohanan ng ating kahirapan, sakit at karukhaan walang salita o diskursong makakapagpaliwanag ng mga ito. Tanging ang pagdamay natin sa isa’t isa, sa kapwa nating maralita, maiibsan ang sakit at mapapagaan ang dalang pasanin, at maniwalang ang Panginoong Hesu-Kristo ay kasama natin sa ating paghihirap.

THE POPE AND I

"Have you seen him? Have you seen the Pope? Were you able to touch him?" These are the few questions of my siblings after knowing that I was able to attend the Youth Encounter with the Pope in UST on January 18, 2015. It seemed the entire country was on fire during the five-day Papal Visit. The Pope was received by Filipinos in a phenomenal way. He had been welcomed by the Filipino faithful from all walks of life, in frenzy and festive atmosphere. All seemed to be star struck by the Rockstar Pope, but not in my case.

When I first laid my eyes to Pope Francis, in UST at the Arch of the Centuries, I was not really moved by the sight of a man in white cassock, surrounded by people in wild excitement. I was intrigued and interested more by the faithful's reaction shouting "Papa Francisco" and running after him (I was worried too by the possibility of a stampede). I thought of the story of Zaccheus ((Luke 19:1-10) who kept on calling Jesus who was passing-by, despite all the odds against his lot. He is short in physical stature. He is seen by many as a sinner being was a superintendent of customs; a chief tax-gatherer at Jericho. Tax collectors were often corrupt, and hated by many of their fellow Jews, who saw them as traitors for working for the Roman Empire. I saw in UST a lot of Zaccheus climbing the trees, the barricades, pushing their way towards the Pope's direction, shouting they would say "Papa Francisco" as if calling a long lost friend who had returned from a far distant land. Seeing this, I asked myself "Why am I not dumbfounded as these people are?" I saw in Pope Francis a fellow human person no any divine creature as others may seem to perceive him to be.

While the popemobile approaches the UST grandstand, the cheers became louder and louder "Pope Francis, we love you!" In spirit of solidarity and in order not to be tagged as KJ (Kill Joy), I shouted and clamp my hands, one with the crowd, but to no avail. No spirit of euphoria or of any kind touched my heart. When the popemobile was almost 30 meters away from us, I saw some brothers who went the grandstand to secure a spot for a closer encounter with the Pope. I joined these brothers, thinking that closeness and proximity between me and the Pope would bridge the gap between my seeming insensitivity and the faithful's overjoy. I kept shouting and calling out the Pope: "Pope Francis." As the Pope nears to us in his mobile, I shouted "Pope, we love you!" He look at our direction, waved his hand and asked us "Dominicans?" Almost spontaneously I answered back "Yes, Holy Father, Dominicans!" He continued waving towards the members of the clergy who were at the grandstand, while his mobile parks. As the Pope prepared to go down from his mobile, I thought he would spare some time for us and approach us to shake our hands, for we were almost 5 meters away from him. We kept calling out his name, hoping he would approach us, but to our disappointment. He was directed by the Swiss guards towards the grandstand, and so the ceremonies and rites began.

We when back to our respective seats with the other friars and the members of the Hierarchy. Several times I attempted to listen on the program which was then going-on at the center stage (we were at the right side of the stage), but I could not really understand what was being said. There were no monitor speakers emplaced. I barely understood any single word from what was said. Instead of listening, I unintentionally fell asleep, for the relative silence in our area, the cold blow of wind set such rest even in the middle of so great an event, and the fact that we were already awake by three in the morning just to go to UST from Santo Domingo. I thought I saw some of the bishops and friars sleeping too that very occasion.

When the encounter came to the conclusion, the campus youth ministers led the rejoicing youth in singing and acting the song "Tell the World of His Love." I joined them, together with my brothers as the song prove to be more touching and appealing than the other Papal Visit's songs. I was moved by the sounds and site of the young people singing, holding their hands together, under the rain and dark clouds. As the song ends, a question still lingered in my mind "Why am I not touched by the sight of the Pope as these young people are?" I was very near to the Pope and able to see him from a very close distance and relatively long time. How fortunate I was, I thought. Others would simply have a 3-4 second encounter with him and they were already happy for that. As the Pope bid the youth a goodbye and walked towards his mobile, other brothers went down the stage. I did not bother to join them and have a closer look of the Pope for the last time. Anyway, I thought, I already had my chance.

Going back to Santo Domingo from the whole day affair with the Pope, I had the opportunity of watching the replay coverage of the Youth Encounter in UST, as it was being broadcasted coincidentally by a TV network. I viewed and listened the program which I missed in UST. As I take my seat in front of the TV set, I watched a little girl named Glyzlle, addressing to the Pope a question on suffering and pain. She is a former street dweller rescued by Tulay ng Kabataan Foundation. She ask the Pope "Why does God allow these things (Rape, prostitution, drugs etc.) to happen to children?" She was not able to finish her prepared address intended to the Pope. She broke down in tears. She approached the Pope while crying and the Pope embraced her tightly. Watching this, I too was not able to control my tears. I too cried. I was moved. I was touched by the Pope.

Looking back, at my moments with the Pope, the Pope inspired me not by his mere presence as a human person, as Mario Bergoglio. I am inspired by him as the representative of Christ here on earth. Such responsibility and vocation, he carried out whenever he addressed the people of God, whether in words, actions, or simply in silence, the way God would have do.

It is only then I understand what Abp. Soc said: Every step he (Pope Francis) makes, every car ride he takes, every moment he stays with us is precious for us. Seeing him pass by is a grace. Waving our hands at him in loving welcome is an experience of a lifetime. Watch the Pope passing by. Christ is passing by. Be blessed as he passes by.” Indeed I am blessed by the Pope; I am blessed by Christ.

THREE WAYS OF SPIRITUAL LIFE

Spirituality is a subject matter that never fail to capture the imagination and interest of authors throughout the history of Christianity. Perhaps it is because Spirituality itself is part and parcel of our being Christian so much so that at the very inauguration of the Church, upon the descent of the Holy Spirit onto the apostles and the Blessed Mother, Spirituality already existed guiding the infant the Church in every little step she takes. But what is precisely Spirituality mean, its processes and sense in today’s contemporary generation. Garrigou Lagrange, a well revere Dominican and Theologian, tried to revisit varying views on spirituality, in his book The Three Ways of Spiritual Life, en route to a cursory understanding of Ascetical and Mystical Theology.

Fr. Lagrange presented the subject of Spirituality in both classical and avant-garde manner, considering his time and milieu.

He divided his presentation of Spirituality into three main classical division, namely: Purgative stage, Illuminative stage, and Unitive stage. These classical divisions are derived from the works of Dionysius, a Greek theologian, saint and mystic to whom the following theological works are attributed: The Divine Names, The Mystical Theology, The Celestial Hierarchy, and The Ecclesiastical Hierarchy. The divisions provided by Dionysius prove to be of great help in the field of Spirituality as these are still in use though it had been almost two millennia since Dionysius penned them.

The purgative way is the way for those who commence their spiritual journey by obtaining grace and justification, though still in a constant struggle with themselves regarding their tendency and the exercise of charity. Here, the person is task to resist and overcome his passions and temptations to sin through the attraction sensual pleasures. Victory over these sins and temptation can be possible through the exercise of humility and charity. The person has to be humble before the Lord so as to admit his dependence on God’s grace to overcome the pleasures of senses. This can be called the process of an active purification wherein the soul exerts effort to reform the mind, heart, and the sensitive appetite. He desires to mortify his passions. The end of this stage is the purity of soul, free from any mortal sin, through one’s efforts and with help of God’s grace.

The illuminative way belongs to those who have more control of their passions and desire so much that they are able to direct themselves away from sinful events and occasions. On this stage, the soul is more and more enlightened by God, enabling him to identify and recognize spiritual things and those that are pleasing to the Lord. He desire to amplify the virtues in his life. He finds himself eager to attend upon things that will elevate him towards thoughts and feelings to God. He is ideally occupied with the thoughts of the Divine.

The unitive way is the stage of union with the Divine, away from temporal and sensible things, with mind and heart fixed onto God. It is the state of union with God through the bond of charity; that is lived and exercised. Thus, in everything that the soul do, he has supernatural motives as his driving force, motivated by virtues.

Fr. Lagrange, as form of a contribution to the already rich discussions on Spirituality, expounded these classical stages by placing them vis-à-vis classifications of levels of a spiritual life; ways of the spiritual life by St. Thomas, namely: beginners, proficient, and perfects. These stage by St. Thomas corresponds with those of Dionysius’ respectively. Fr. Lagrange attempted to present the problem facing these two divisions in Spirituality. He dared ask: In what sense we must understand the traditional division of the "three ways, the purgative, illuminative, and unitive," according to the terminology used by Dionysius, or the states of "beginners, proficients, and the perfect," according to an earlier terminology preserved by St. Thomas? During his time, Fr. Lagrange encountered two notably different interpretations of this traditional division namely: as the infused contemplation of the mysteries of faith and the union with God which results from it are considered a belonging to the normal way of sanctity, or as not only extrinsIcally but intrinsically extraordinary favors. Vallgornera and Scaramelli presented two opposing stand on this matter. Vallgornera considers the infused contemplation of the mysteries of faith as belonging to the normal way of sanctity. It originates from faith enlightened by the gifts of understanding and of wisdom. Scaramelli treats of infused contemplation as an extraordinary grace, and only at the very end does he speak of the passive purification of the senses.

The situation attempt to identify the very source of one’s perfection (attainment of). On one hand, perfection is thought to be caused by one’s self and own efforts through his Ascetical practices. On the other hand, perfection is viewed as something coming from God Himself through his grace bestowed upon man. Fr. Lagrange came to a definitive conclusion with the truth about the grace at work in man’s salvation. If ever man enjoys a beatific vision, a peace of mind in God’s bosom, a union with the Divine etc. it is primarily because of God who bestowed upon him the grace (sanctifying grace) during his baptism, planting in man perfection, though in a latent state (of perfection). For man’s contribution, it is his responsibility to cultivate such seed in order for it to grow and actualize its full potential. Perfection, which is the goal and end of Spirituality, is planted by God through His sanctifying grace. Its fulfillment depends upon man’s efforts, though along his way towards perfection, man is assured of God’s abiding presence and help (through His actual grace gratuitously given to man).

It is important that parameters and limitations of the book have to be mentioned. The book was written in 1938 and reprinted in 1977. Lagrange, a product of his time, is limited by the knowledge and technology available in his lifetime. Between 1938 and 2015, there are a lot of developments in the field of psychology and plenty of discoveries in the available resources and materials from the rubbles of the past (ancient resources and materials), which may not had been accessible for Lagrange. Such limitations post difficulty for a 21st century reader who may have formed different temperament and view in looking at things. However, Lagrange’s book can be classified as a classic book on Spirituality. Though voluminous are the changes since the book was written, the truths it presents almost always never fail to address the needs of a spiritual man of today.

The book has a Biblical and Patristic, also classical, orientation as it utilizes biblical stories and events to elucidate points and realities. The personal conversion of the apostles Peter and John had been used to illustrate the stages of conversion; from their very calling to the foot of the cross (Matthew 4:18-22, 16:17; John 1:35-51). Lagrange thought of Peter and John and the process they had undergone as apostles of Jesus. He emphasized the reactions of these notably apostles of Christ during the passion, death and resurrection of the Lord. Evident too is the grace that was at work in the lives of the apostles. The story of the disciples at the road to Emmaus was also presented to illustrate what conversion mean. That is to find Jesus present in one’s very life. Fathers of the Church were profusely sought for commentary, and luminaries too from the Middle Ages such as St. Thomas Aquinas and St. John of the Cross.

ON SELF-ENTITLEMENT

Sinundan ng isang prusisyon ang deklaraasyon ng parokya ng Birhen ng Manaoag bilang Basilica Minore. Bilang isang masugid na deboto ng Birhen ng Manaoag, pinili kong sumama sa nasabing prusisyon. Dagliang nilabas ang karosa ng Birhen, matapos ang misa. Mula sa sanctuario ng Birhen, nagmadali akong naglakad patungo sa patio ng simbahan. Nais ko kasing tumabi sa karosa ng Birhen. Sa aking pagmamadali, nadatnan ko ang mg debotong nagsisikan palabas ng simbahan. Sinikap kong tignan kung bakit nagsisikan palabas. Nakita ko ang isang ale na nakaharang sa daan at kumukuha ng litrato ng mga seminarista na nasa choirloft, marahil kanyang mga estudyante sa Binmaley. Di ko napigilan ang aking sarili, naisigaw ko ‘Excuse me. You are blocking the way.’ Narinig ako ng ale at tumabi naman siya. Nang papatabi na siya, nakita niya ang isa sa mga kasama niya na nakaharang din sa daan. Akma na akong dadaan sa kanilang harapan nang sinabihan niya ang kanyang kasama ‘Hoy tabi ka. You are blocking the way.’ Medyo sarcastic si ale sa pagkakasabi, na may kasamang ngisi. Di ako uli nakapagpigil at hinarap ko siya, sabay sabing ‘Dapat ho kasi ale, sa tabi kayo mag-picture at di sa daan kung saan nakakaabala kayo.’ Lumabas na ako ng simbahan at tumungo sa patio. Dala na rin marahil ng inis, galit, guton atbp, di ko na tinignan ang mukha ng ale o ang reaksyon rin niya. Naka-alis na ang Karosa ng Birhen. Sabay dagsa na ng maraming tao. Nakasabay pa rin naman ako sa prusisyon, katabi ng karosa ng Birhen. Nang nagsimula na ang rosary, at humupa na ang init ng aking ulo, naiisip ko kung ano ang ginawa ko nang palabas na ako ng simbahan. Naisip ko kung anong naramdaman ng ale nang pinagsabihan ko siya. Naitanong ko sa aking sarili ‘Bakit ko ginawa iyon?’

Ang ating estado sa buhay (bilang mga religious) ay napakalapit sa tukso ng self-entitlement o yung pakiramdam o paniniwalang deserve mo ang isang bagay dahil ikaw ay isang religious, pero sa totoo lang di naman ito deserve. Kadalasan ang mga bagay na tingin natin eh deserve natin ay patungkol sa kaginhawaan sa buhay hal. always the best seat, always the best food, mabilis na access sa mga bagay-bagay atbp. Naiisip natin entitled tayo sa mga komportableng bagay na ito dahil sa dami ng sakripisyo at trabaho natin; na ito na lang ang ating pakonsuwelo sa buhay. Ngunit itong sense of self-entitlement na minsan nararamdaman natin ay di patungkol sa konsolasyon sa buhay relihioso kung di patungkol ito sa pagkamakasarili o self-centeredness. Tingin natin minsan tayo ang sentro ng mundo; na tayo ay labis-labis na mahalaga. Ngunit di ganuon ang buhay natin bilang mga tagasunod ni Kristo.

Sa ebanghelyo, mababasa na sinumang ibig sumunod sa Panginoon ay kinakailangang itakwil niya ang kanyang sarili, pasanin araw-araw ang kanyang krus, at sumunod sa akin (Lk 9:23). Sa langit, walang lugar para sa isang makasarili. Dito sa lupa sinisikap nating iwaksi ang sarili at pagkamakasarili upang maging handa tayo sa pagpasok sa langit. At isang porma ng pagkamakasarili ay ang sense of self-entitlement; pa-importante.

Sa prusisyon ng Birhen, napansin ko medyo naka gitna kaming mga religious. Naisipan kong tumabi sa gilid dahil sa totoo lang di naman natin deserve yung gitnang lugar, tanging kay Maria lamang iyon, tanging kay Hesus lamang iyon, pagkat Sila lang ang tunay nating konsolasyon sa buhay; Sila lang ang sentro ng ating mundo.

O Poon, itulot Mong naisin ko pang umaliw sa halip ng aliwin; umunawa sa halip ng unawain; magmahal sa halip ng mahalin; sapagkat kung di magbibigay, wala kaming tatanggapin; kung di magpapatawad, hindi kami patatawarin; kung di mamatay muna, ang buhay na walang hanggan ay hindi namin kakamtin. Amen. (Mula sa Panalangin ni San Francisco ng Assisi salin sa Filipino ni Dr. Rufino Alejandro)