February 25, 2018, 2nd Sunday of Lent*BEHOLD, TRANSFIGURATIONS FOR SALVATION!

 

Psalm 116:10-19

Genesis 22:1-2, 9-13, 15-18

Romans 8:31-34

Mark 9:2-10

 

The event of the transfiguration of Jesus before Peter, James and John is good news of salvation and liberation. It was good news then; it is good news now. How so?
The meaning lies in the shattering of illusions or enlightenment it caused and continues to cause, and in the freedom experienced by persons as a result.

Jesus knew that Peter, James and John were the core of his core group of apostles, and he wanted them to be extra strong and faithful when the time came for him to suffer his redemptive passion and death, so that they could confirm the other apostles and all disciples in the faith in the period of crisis. The event served its purpose well but not too well before the resurrection of the Lord. At the foot of the cross stood only the John and the Tres Marias. John probably recalled the transfiguration. The women, unaided by the event, simply remembered the Master they loved transfigured in their love. As for the rest, well, they did not abandon totally the Lord.

What shattering of illusions did the transfiguration cause, suppose to have caused, totally or partially? What freedom did it occasion? The event shattered illusions that Jesus was a mere man, a sinner social worker, social critic, a bread-king, rabbi, a faith healer, just an ordinary human being society could dismiss as insignificant. The transfiguration revealed the glorious humanity and divinity of Jesus, the promised One of the Law and the Prophets. Freed from these and like illusions, the three apostles were gifted with freedom to enjoy a mystical experience of holiness incarnate and a vision of the kind of person each human is called to be. Jesus provided an experience to strengthen faith, enliven hope, and urge love to service and worship.

The transfiguration is good news for contemporary man and woman. It was and continues to be a reminder of who Jesus is and who people are and what creation truly is. Receiving the good news is participation in it as in ritual. The event is recalled and made present, and all of us are with Peter, James and John. And after the vision all are ordered to come down from the mountain of prayer and mystical experience to live in the real world to continue the good work of Jesus under conditions of risk: to call people to repentance; to proclaim good news of the Kingdom and expose the bad news of Empire; to teach and to heal the spiritually and physically sick – persons and institutions both; and above all to open the eyes of Society and Church to visions of possibility in the plan of God.

The transfiguration is also a reminder that it was not a one time event. It is repeated in events of holiness all around – the holiness of flora, fauna and the inanimate world, of people and their inventions. It is a reminder to see, mystically, every now and then the extraordinary in the ordinary beyond illusions: the holiness of a starry starry night; or of a baby, or that of a sinner converted, of a family transformed as a domestic church; the holiness of democratic local communities and progressive people’s organizations and non-government organizations; the holiness of faith communities; the holiness of struggles for justice and peace. We see the transfigured Jesus in forms of holiness in the world even before its resurrection made possible by him.

God in his love and mercy continues to grace us with transfigurations – especially when and where we need them most, because we easily allow ourselves to be victims of a hundred and one illusions that paralyze saving, or condemn us to repeat deadly mistakes of the past – especially the illusions of Empire of globalization, of dictatorship and martial rule, or of oppressive unjust states of national emergency with its fascist general orders. And then there is the greatest illusion of all – abandonment, experienced in the desert of one’s loneliness or feeling of helplessness or resignation to fate in personal or social crisis, where there is failure to connect with nature and ministering angels! Each one has this whatever. God gifts each with transfigurations: of his Son, of people’s power, of martyrs for justice and peace and prosperity for all.

And the reason and purpose of it all is this: to release us to freedom to love and serve, to have life and have it abundantly in his name. Look around and see and believe. #

— Rev. Fr. Francisco R. Albano

Isabela, Northern Luzon

 

February 18, 2018 *First Sunday of Lent* Going the Length of Lent

 

Stanley Spencer, (English painter, 1891 – 1959) Driven by the Spirit

Genesis 9:8-15

 

Psalm 25:4-5, 6-7, 8-9

1 Peter 3:18-22

Mark 1:12-15

 

Beginning from Ash Wednesday, we are now on the fifth day of the Season of Lent (recalling the suffering and crucifixion of Jesus) – culminating in the celebration of Easter Sunday (the coming back to life of Jesus after his death on the cross). At the minimum, Christians can benefit from the opportunity for reflection (review of one’s life), a bit of prayer and penance towards a more mature, disciplined and meaningful existence with the limited length of Lent can offer. I know that training for a life worth living takes more than 40 days to finish. The Israelites spent 40 years mastering their new found freedom in the dessert before reaching the promise land (with barely anything to go by except sheer faith and reliance on God).

But, I guess the Gospel today is not just about diligent study in order to successfully live this life that we were dearly and generously given. Life is a gift as we know it, but don’t we feel a bit uncomfortable to use it as we please (eat and be merry) or capitalized on it in the manner that lacks social and environmental responsibility? This is the question that we are often confronted with despite perhaps the relative comfort and stability that we have achieved in life. There is always something gnawing at us especially in times when we thought that we have done everything that needs to be done. Last Wednesday, we were reminded that life is short. Thus, we are confronted with the reality that in death there is no chance we can revise our bad decisions. So now Jesus gives us a clear and reliable template of what human life is ultimately about, “The kingdom of God is at hand. Repent, and believe in the gospel.” This means that we should stop living randomly as if life is an accident.

The Gospel is given in a gist form so that it is easy to remember. And, since we are being asked not for a small decision but a major one (are we for the Gospel or not), a serious study of one’s life (prayer) is not enough. A change in the fundamental orientation of one’s life requires, aside from the grace of God, a sound plan of action coupled with a solid conviction and discipline. It is important to note that Jesus started what he ought to do, according to the plan of salvation of the Father, after John the Baptist was “handed over” to ruthless political authorities – a brutal death-bound story. Jesus is fully aware of the kind of external adversaries he will be dealing with later. In addition, he will also suffer the rejection of his own family because of the decision he had made (Mark 6:4). The odds due to the task he had freely and consciously taken are heavy and death-dealing. For this reason he needs internal and personal preparation, as all great men/women of destiny had done before him (Moses, David and Elijah).

But, most of us today don’t have that luxury to go to a mountain to endure the tough time of “experiencing wilderness” like Jesus in order to defeat the most formidable foe – ourselves. Nevertheless, we must not worry because we are already in the state of living a “wild life” (survival of the fittest) ourselves. With liberal democracy as the dominant economic and political system in the world, we are in this gigantic “wilderness” of self-seeking interests already. If you are a serious fighter, capitalism (the modern epitome of oppressive, vicious and evil spirits) is most worthy opponent. You must not forget however, that God will remain with you and guide you in the battlefield.

We are therefore not going through this length of Lent alone. This preparation is not a private and personal affair. Just like in Genesis 9:8-15 – the word covenant is mentioned five times, an indication that Noah has been assured of victory by God by giving him the sign of the “rainbow” after 40 days and nights of rain that flooded the whole earth. However, Noah and his family must bear the ordeal and hardship, and some external criticism and opposition of building the ark, and follow God’s instruction and plan of rescue. Nonetheless, this incidence also implies the renewal of creation, one that we consider in climate science today as natural disaster. They are natural in the sense that floods are part of the natural adjustments of nature as it evolves. Deaths can be avoided if people are not forced by discriminatory capitalism to suffer the consequence of being kept and confined to stay in danger zones.

Similarly Psalm 25:4-5, 6-7, 8-9 is David’s request for pardon and guidance in the life that only God can lovingly and adequately provide. It is not a request, in a sense that it becomes more of a demand as time goes on, for God to help him achieve his selfish temporal projects but it is a total trust in God’s own sense of justice and an outpouring of one’s heart relinquishing all selfish desires. The famous dictum of David to himself is for God to SHOW, TEACH and GUIDE him as he journeys through life. And, this attitude is very much enshrined in this Psalm 25. This is a helpful approach and practical tool for prayer when we embark on the interior voyage of wilderness within ourselves.

In 1 Peter 3:18-22, this passage discusses about the unjust suffering that the Christian community of Peter is going through. Peter assures them that suffering is very much part of life especially when the small community of believers in Jesus Christ (most probably a predominantly Gentle Christians somewhere in Asia Minor) insist that ethical conduct and moral life is something they stand for as better way to live and treasure. Peter tells his reader that Jesus also went through all these suffering and much worse – he was murdered. But what is important is the way Jesus handled persecution. Jesus did not run away from suffering but engaged the forces of death, not by returning violence for violence, but by standing his moral ground. Jesus demonstrated victory over death by accepting his own undeserved death for the sake of others.  Such is the way God confronts evil, thus Christians too will also be victorious by refusing to follow the evil ways of the world. By undergoing interior cleansing, such as maintaining a discipline of good conduct, we submit ourselves to the perfecting work of the Holy Spirit resulting to an internal transformation; our conscience is made pure, so that we are able to resist strong temptations by the Spirit’s gift of endurance. When we are able to hold on to the Divine truths of the superiority of righteousness, we become courageous to the point that we become fearless.

I’m sure many of us will still live past the Lenten Season, but difficulties will still be very much part of our lives, nevertheless we will try to remain moral or good persons. The righteous will always suffer in today’s exploitative and oppressive world. However, always remember that Jesus, the source of all goodness also suffered for our sins, but his resurrection vindicated his unwavering righteousness.

Applying the Gospel to our present context means that there is the need to express more our refusal to accept the culture of death rampant not only in our own country but in the entire world dominated by self-seeking interests. Again we should call into mind that the timing of Jesus being emboldened to preach a new culture of concern for others was right after the event that John the Baptist was arrested and eventually executed. Jesus perceived this horrible event as wrong. It is time to change this wrong thinking. So what does “repent and believe the Gospel” mean in the contextual sense? This means that it is also the opportune time to resist the killings and unjust maltreatment of the poor happening in our country the Philippines. Following the example of Jesus we should also demonstrate concrete concern for those who have been rendered incapable of defending themselves due to economic and political discrimination. It is the best and timely moment to present an alternative culture of resistance in contrast to the culture of death by protesting against it. Jesus was not afraid to protest this culture of death even if it costs his own death. ##

 

Geraldino B. Loyola Jr.

Redemptorist Lay Missionary

 

 

 

God is Love

 

 

Leviticus 13:1-2, 33-46/ Psalm 32:1-2, 5, 11/1 Corinthians 10:31-11:1/Mark 1:40-45

If compassion is what constitutes the humanity of Jesus, no mercy is the mantra of present society’s ultimate desire for dominance and efficiency. The world desires supremacy instead of mercy. Today’s Gospel powerfully distinguishes the essence of God, which is love, with that of human propensity to outrun others in order to survive. In contrast, in the Gospel it says, “[Jesus was] moved with pity, he stretched out his hand, touched him, and said to him, ‘I do will it. Be made clean (Mk. 1:41).’” In this Biblical text, Jesus heals a man afflicted with leprosy. It is quite important to note, for our reflection, that this illness was considered as practically the same as to the termination of life in the ancient times.

 

According to World Health Organization (WHO), leprosy now can be permanently cured, and it is not hereditary and highly contagious as we have been accustomed to believe. And, about 95% of people have a natural immunity to this kind of disease. Only a prolonged association and proximity with those not given proper medication can be deemed harmful and dangerous. But, if the sickness is being treated, persons with leprosy should not be isolated and segregated from their family and community. They can assume task at home and participate in civic activities like going to school or doing a gainful employment, the WHO says.

 

However, in the time of Jesus, owing to the lack of scientific and evidence-based knowledge about this ailment, leprosy was considered to be the equivalent of death. Indeed you can be abandoned and shunned to death for being denied of basic support such as food and medicine just because you are unclean, and being unclean was always associated with having lived a sinful life. Their suffering was being construed as a punishment for their sins. That is why the man afflicted with leprosy “begged” Jesus, “if you will” – an indication that he did not deserve to be healed. Thus, he placed himself in the absolute magnanimity, prerogative and gratuitousness of God.

 

Jesus’ action, therefore, was in violation of the Jewish cultural tradition not to draw near nor touch those with leprosy. But, the humanity of Jesus is made of a sterner stuff. He is unbounded and free from obeying all human code, because He is the co-creator, with the Father, of all things. He is above all authorities and regulations on earth. His authority and governance, according to Leonardo Boff, is love and service. There can be no other more altruistic and sympathetic personality in the world than that of Jesus. He is the epitome of a genuinely caring physician or nurse these days. He is the answer to the harrowing alienation, loneliness and anxiety in the world brought about by well-entrenched system of discrimination and oppression.

 

This cultural and political policy of excluding others from social welfare and services (called the rights and entitlements of the rich) heavily burdens and shackles the present worldwide human relations. The theological fallacy of being sick equals having committed sin (Leviticus 13-14) still runs in the derogatory treatment of the poor – those whose immune system is low due to the under quality of food they can afford, which is the reason why they always get sick. As in Leviticus 1:45-46, billions of poor people are also considered today as a detestable disease. They are being kept away from participating in the “ideal society of prosperity.” Like those afflicted with leprosy in the ancient world, the poor are pushed into the margins. Affluent society build walls against them, and the poor are forced to live detention-type in the fringes outside the cities, in the over crowed slums, in the garbage dumpsites, under bridges and stinking creeks and sewerage systems. Deprived of basic resources and support from main-stream economic and political activity, being poor today is also equivalent to death. Poverty kills, as well as  the cultural alienation and deprivation that come along with it will.

 

Psalm 32:1-2,5,11 is considered by some Biblical scholars as reflective wisdom resource and prayer of thanksgiving. The reason perhaps why the compiler of this Sunday’s reading consider this psalm in harmony with the rest of the Biblical texts in the liturgy is because of its treatment of suffering as excruciating and lamentable occurrence owing to the agonizing real experience of people in real life. However, this Psalm, accepting the fact that indeed sometime life is terrible, is also characterized by humble acknowledgment of human weaknesses and failures. And, it is an illustration of the best religious way of approaching the reality of suffering which is to submit to God’s loving kindness. The responsorial Psalm says, “I turn to you, Lord, in time of trouble, and you fill me with the joy of salvation.” This passage is replete with trust and confidence that healing and wellness will certainly be granted unconditionally by God, because in God’s love there is no issue of discrimination and exclusiveness.

 

Corinthians 10:31-11:1 is not only about the cultural differences between the Gentiles and the Christians that were making the church in Corinth suffer unnecessary issues of discrimination.  Perennial disruptive problems of pride and prestige typical in affluent city life that starts with a minor issue of food, and the attending issue of who were supposed to and allowed to eat according to religious differences and social standing in society was as rampant in the time of Paul as well as in our own time.

 

For Paul, all types of food are clean because everything comes from the providential and caring love of God, even if those foods were offered to the pagan gods typical in the city of Corinth. In other words, the food of the righteous and sinners come from the same source, from God. Therefore all people must be allowed to eat and given access to food because food is precisely designed and intended for everyone by the Creator.

 

For this minor and silly problem, the advice of Paul is simple, do not allow you personal bias get in the way of spreading the Gospel of love of inclusiveness and restoration of the original justice of creation. Everything we do, including the decision of who are to be allowed to eat must serve the advancement and promotion of the Gospel. To put it bluntly, the regulatory dispensation of grace is not ours to decide but God’s. Finally, Paul says, be imitators of me (a friend to everyone), as well as I am the imitator of Christ.

 

To highlight now the essential significance of the Gospel of Mark are these: First, God’s very own character is mercy and generosity. No matter how hard we try to label God as discriminatory, strict and vindictive, these won’t work. Second, and is intimately connected to the first, is God’s absolute authority over the universe, therefore God cannot be cowed and coerced other than loving and taking responsibility over creation. Third, and finally, if we decide to love in return (as in serving others), we will not regret it, for that will complete our utterly gracious, meaningful and significant creaturely existence. By that time, we finally find home and confidence in our own capacity for goodness, a sign that we are already in the reliable loving embrace of God. This time we can say with joyful relief, the way Paul describes it, “it is no longer I that lives but God lives in me.”   ##

 

Gospel Reflection for February 11, 2018

Geraldino B. Loyola Jr.

Redemptorist Lay Missionary

 

 

 

Feb. 11, 2018 *Transfiguration Sunday*LOVE

 

a painting of Joey Velasco

 

 

 

 

Psalms 31:1-2,5,11

Leviticus 13:1-2 , 44-46

I Cor. 10:31-11:1

Mark 1:40-45

 

Unconditional love, compassion and selflessness – these are the  traits that came into my mind when I read the gospel today.  When it comes to being compassionate, loving unconditionally and being selfless, we always think of Jesus. He inspired more people of many generations to live by these principles. Life in service to others is a chosen path not by many. We can think of more examples of people who chose to dedicate their time, knowledge and life fulfilling the greatest sacrifice despite not being compensated well, despite not being prioritized, despite being harassed and endangered. I’m talking about those who live in the peripheries to serve others – teachers, community workers, health practitioners, people who are deeply immersed with the masses, that help them in various ways.

We are continuously learning, shaping ourselves by remolding ourselves to be better servants of God and God’s people here on earth. This is what I hold on to as a follower of Christ, something that inspires me to do better and be better in various ways. Magis. Striving for excellence to better serve others and help in ending injustice and the evils which make life difficult for people who do not deserve to be in poor conditions.  Even Jesus as a human being has to recognize the inner contradictions before striving to achieve a state of being selfless so as to love people unconditionally.  We go through inner struggles and remolding until this very struggle will lead us into a deeper resolve to be more loving and loving should be translated into doing. The inner self is connected with the immediate neighbor- the poor, the deprived, the oppressed. It is LOVE the makes us embrace them, it is HATE that leaves them and makes them your enemies. When you embrace market profits over setting free the oppressed people, it is not just about injustice but a failure to manifest LOVE to people.

When inner contradictions lead us into asking a question  like para kanino?, para saan  , it preludes to a particular option – For where your treasure is, there your heart will be also ( Matthew 6:21). If you treasure the welfare of the people, there is your heart will be.

We must be more aware of the true essence of our purpose as Christians. Otherwise, we are no different from those who claim to be Christians but also contributing to oppressive acts. We must be able to understand that as Christians, our bias is always with those people being pushed to the margins.

Meditation: Help me  continue to remold myself ,  and be open to  learn. May the  words of my mouth and the meditation of my heart be  filled with  the desire to serve and love the people in the margins. May I be humble  so I could  contribute to the peoples’ struggle until the systemic injustices who rob people of their dignity is toppled down.

“Para kanino?” The question lingers on. True LOVE  will  answer , “para sa kapwa.” ##

Em Mijares, Roman Catholic Youth ( NCCP Staff)

 

February 4, 2018, 5th Sunday of Epiphany, 5th Sunday of Ord Time*Crisis at Galilee

by Pastor Ariel Siagan, IEMELIF
Leviticus 13:1-2, 44-46
1Corinthians 10:31-11:1
Mark 1:40-45

When the leper experienced the healing of Jesus, the Bible says, “he went out and began to talk freely about it.” This, he did, against Jesus instruction to not let anyone know about this instance because what is at stake if the high priests and his cohorts knew about this, is his life. We do not have enough information to judge whether the leper has good or malicious intentions on spreading the news that he has been healed and that it was Jesus who was move with pity touched and declared him clean.

I would like to think that the leper is overwhelmed with joy because he was finally forgiven and healed. What he went through is not an easy ordeal. Because of his leprosy he lived in a subhuman condition, he was considered unclean. That means he has to stay outside the physical structures of the community. For the people in the community, the leper is the cause and bearer of all their malaise. His condition is a result of a sinful background or an inherited transgression. He has to live alone outside the camp. (Leviticus 13:44-46). So the words that affirmed his healing and forgiveness triggered an exciting emotion. Finally he is healed and free.

The Gospel of Mark paints Galilee as a land of the infirmed and the demon-possessed. Jesus encountered people who experiences different infirmities – a demon-possessed, a leper, a woman with fever- the chapter painted Galilee as a place where a number of people are infirmed. The succeeding chapters surfaced all the more the number of people who needs healing. In Chapter 2, a paralytic was healed. In chapter 7, the demon-possessed daughter of a Syrophoenician woman was restored. In chapter 10, a blind man received sight. In the narrative, the people in Galilee appeared to be oppressed and afflicted with different sorts of diseases and demon possession.

Mark noted the large-scale infirmities of the people in Galilee. In chapter 3, Jesus went on a debate with the Pharisees and scribes about healing on a Sabbath day. In Chapter 5 throngs of people are following him, a woman who bleeds for 12 years touched the seam of Jesus’ cloak and the blood dried up. In chapter 6, the disciples themselves prayed for the sick and the demon-possessed. On chapters 6 and 8 Jesus fed thousands of people. The people of Galilee are afflicted with different sorts of diseases and notably a number are demon-possessed. We may not have access as to what are the exact diseases based on scientific medical inquiry and what form of demon-possessions they may suffer from. All we have is a picture of a crisis, a tragic stage in the history of the Galilean people.

Against this background that Jesus was described as a healer and a high-priests who is able to release pardon and declare healing to the diseased and the demon-possessed. No wonder that he is popular among the Galileans. I imagine that when the leper tells of his stories the diseased and the infirmed became hopeful, while the authorities feel the scorn that their offices are challenge by the works of Jesus. No one else can do it like him.

Just like the Galilee during the time of Jesus, our society now is experiencing different sorts of crises. There are too many evidences to mention, but let us reflect on some health issues. For one, the poor condition of public hospitals and clinics and its absence in many rural areas of the country. Many die without any consultation with doctors or even health workers. Second, the denvexia crisis is an evidence of a corrupt leadership whose personal and selfish interest comes first before the health of the people. The Dengvexia vaccine is supposed to bring relief to the people since it promised to prevent dengue, but the company that made the vaccine announce publicly that it will only make the vulnerability of the children increased. It was the failure of the Aquino administration. The Duterte administration has to make amends and make sure that the wrongs are corrected. Third, the steady increase of HIV and AIDS positive despite the global decrease indicates the government’s incapability and neglect. Indicated in the statistics are mostly young people who at the prime of their lives, if not properly treated, may not be able to contribute to our nation’s development.

These instances are indicators of a prevailing crisis in our land. As a church it is a challenge to be relevant in these situations of crises. What do we do? Let us be informed by what Jesus did. Despite of threats to life, he prophetically spoke to the authorities without fear, incessantly bringing to the Pharisees’ attention the contradictions of their national life under the imperial Rome, calling them hypocrites. He continued living among the poor in Galilee. He is normally associated with the weak and the powerless and lived among them. Perhaps that is exactly what we should do in this time of crisis.##

photo grab from https://fineartamerica.com/featured/jesus-heals-the-leper-ann-lukesh.html