April 1, 2018, Resurrection of the Lord/Easter* Walang Forever Ang Kasamaan

http://thecatholicspirit.com/featured/he-is-risen/

Psalm 118

Acts 10:34, 37-43

Colossians 3:1-4 or 1Corinthians 5:6-8

John 20:1-9 or

Matthew 28:1-1

Ruby is an 11 yr old resident of a community in Navotas. She lost her Mom last January of 2017 in a raid conducted by forces of the Government as part of “Oplan Tokhang.” Catherine, Ruby’s Mom, was forcedly taken from their home and later found mercilessly dumped in a creek, bloody and lifeless. Ruby saw her mom’s condition and the pain it caused was un-imaginable, no words only tears. She couldn’t even speak even during and after the wake.

This left her and her 4 other siblings to the care of their father who works at the fish port. This was short lived as their father got arrested March of 2018 on accusations of being a drug peddler. Through the effort of members of the community, her siblings are now sheltered by a Roman Catholic religious congregation .

Ruby’s story was heard during a Psychosocial Activity conducted by Rise Up. In Ruby’s words, this is the darkest days of her life. Losing her Mom at an early age and her father needs to parent her behind bars. Also, still hoping that there is a way that she and her siblings live in one shelter. She goes to school irregularly for she lives with a relative and would rely if there is an extra penny for her. She is no longer sure if she can still fulfill her dream of being a teacher.

This is a story that defines highly the magnitude of a suffering people of God. It is a clear evidence, amongst many more, that we question a bannered statement of “To Serve and Protect.” Violation of Human Rights is a scourge to humanity. Its embodiment is nothing but fear,  tyranny and impunity.

The victory of Jesus over darkness is not fake news and never was a false banner. Jesus’ triumph over death on the cross is a great manifestation of God’s exemplary love. That even the women who first knew that Jesus rose from the dead, though afraid yet filled with joy (Matthew 28: 8). Indeed, an event that calls for rejoicing and celebration. Then the women were empowered to share the great news of resurrection. (Matthew 28: 10). They are to confirm that as Jesus promised, He rose from the dead.

It was clear that though darkness reigned, it did not last long. For the Great News engulfed every fear and doubt of Jesus’ followers. It comforted those who mourned. It rejuvenated those who lost hope. God willed that He be remembered in light rather than in darkness. This is a clear invitation that God wants us to participate in His mission. He wants us to be His partner in His redemptive work in the world so that the world can have chance for a new beginning. God, in all His ability, can just order that everything that He willed is done in an instant. Instead, He wants that we be involved in makings all things new ‘though afraid but filled with great joy.’

Martial Law was declared in 1972 by Ferdinand Marcos. It was the time when the entire Filipino nation trembled in fear because of rage and disquiet sponsored by the state. The EDSA  People Power  in 1986 is a great testament that darkness cannot and will not reign forever. It was a culmination of the perseverance, unbending will of the activists, those who defied Marcos  and made a decisive moment to organize and mobilize masses from the countryside to cities.  In the darkest days of Martial Law, the patriotic, the libertarians, the mass organizers bore the torch  of  justice and hope.  It was a time when the people of God never abandoned those who   were suffering from dictatorship.  They practically  became the “salt of the earth” that immersed  with the people, and  marched with them in their fight to freedom and democracy.

Violation of Human Rights never stopped even as personalities in the government changed. It came in different faces; in the name of development, for the sake of improving country’s GDP, faking national security to wage war against those who fight for self-determination and just peace. The rich and powerful decide the fate and destiny of the poor. Countless lives were lost in these efforts of those whom we expect to defend sovereignty. Just like Ruby, it just did not take lives but also generations and dreams.

Even in the Church, our modern prophets were persecuted when they stood with the poor and marginalized. The  state  would prefer to see  both ordained and laity  to be passive,  neutral and uninvolved  with affairs of  issues in our society.

Of course, this is not what the “conscience of the society”, the church, would do.

We went through  many twists and turns  in our journey . We have been witnesses to the  darkest episode of nation’s life. Yet we hold fast  to what we believe in- God , the LIGHT , overcomes darkness. So, continue to stand with the poor and marginalized and raise high  our prophetic voice. We will never wane in making sure that the Good News of salvation be known throughout. Just as the early believers, we  recognize our own fears,  but let us be clothed with Joy that the living God is with us. In the words of Pope Francis, “I prefer a Church which is bruised, hurting and dirty because it has been in the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security.”

Let us therefore continue to be blessed with the message of Resurrection. Keeping ablaze the flame of hope and victory. God said, “behold, I make all things new” to assure us of His passion of renewing and transforming all creation that was defiled by self-interest and greed. As a church, it is our duty to our people to stand with them in time of darkness. Giving them assurance of victory.

God will never allow that darkness reigns forever. Happy Easter!##

Deacon Ritchie Masegman

Rise Up for Life and for Rights

 

March 25,2018 *Palm Sunday of the Lord’s Passion *INJUSTICE TO JESUS, JUSTICE FOR ALL!

 

Domenico di Michelino   Christ before Pontius Pilate

Isaiah 50:4-7

 

Psalm 22: 8-9,

17-18, 19-20, 23-24

Philippians 2:6-11

Mark 14:1-15:47

Before he was crucified, Jesus died. He died when justice was denied him at the courts of Annas and Caiaphas, Pilate and Herod. He was killed by religious and secular courts that refused to abide by the rule of law, no matter how infirm law is or was at that time.

Jesus was not presumed innocent until proven guilty. He was denied due process that right-thinking people had invented for the good of all. He was denied the benefit of counsel, who, according to lawyer Robert P. McFarland (“The Trials of Jesus”), could have argued the errors of:

• Illegal arrest

2)    Illegal private examination of Jesus before Annas or Caiaphas

3)    Defective Indictment

4)    Unauthorized night proceedings of the Sanhedrin

5)    Unauthorized proceedings of the Sanhedrin prior to the offering of the                               morning    sacrifice

6)    The verdict based on the uncorroborated alleged confession of the defendant

7)     Unauthorized proceedings of the Sanhedrin on the day before a Jewish Sabbath, the                      first day of the feast of unleavened bread, or the eve of the Passover

8)     Unanimous verdict

9)     Publication of a verdict in a place forbidden by law

10)     Renting clothes by the High Priest

11)     Irregular balloting

 

The six trials (cf. the four gospels) before Annas. Caiaphas, and the Sanhedrin supreme court, and before Pilate, Herod, and Pilate again) were not only illegal but downright immoral. Ignored, disregarded were Jewish and Roman forms of jurisprudence which were, under historical circumstances, good.

Why the maiming of justice under the law? Why the total disregard of due process? The reason is simple: the class position and interests of Jesus were diametrically opposed to those of the priestly caste, the Sadducees, and the Roman conquerors. The contradiction was antagonistic and had to be resolved violently through kangaroo courts and the death penalty. And immediately, to prevent possible politically destabilizing mass  protests and uprisings of the people. The trials and crucifixion were preemptive strikes against Jesus and his emerging Kingdom threatening the takeover and the destruction of oppressive taxation and violation of human rights by Empire and Temple.

There is a lesson here we have not learned, or not learned well. The quality of human mercy and justice of judicial systems remains of low quality and leaves much to be desired. Should not Jesus have been the last to suffer injustice under the law?  How many in centuries gone by were victims of lack of due process, or of kangaroo courts, or of laws legal but immoral? And today, we have the phenomena of desaparecidos, denial of due process, extra-judicial killings / summary executions, trials by publicity. We have neo-liberal and fascist States and their backbone of exploiting classes unto the image of Empire-cum-Temple of old, unjust and merciless. Unless there are repentance and change to righteousness of heart and mind and spirit, condemned by their acts are the unjust and merciless; they shall not see God.

The injustice done to Jesus calls on all of good will, through local and global instrumentalities of civil society, peoples’ organizations and movements transcending yet respecting the gifts of progressive classes, gender, race, and religion, to assert the rule of law based on justice and mercy; to establish truly democratic processes; to struggle militantly for the abrogation or repeal of unjust laws and executive orders. Let us be alert to hidden agendas and vested selfish interests behind class activities, expose and oppose those who would corrupt conscience and instigate people to shout, “Crucify him, Crucify him!”

 

But first, one must ask: Where were you; where was I when the Jesus trials happened? Where are you; where am I in the events recalled and now made present in ritual?

May the injustice done to Jesus impel us to work for justice and peace for all.  ###

Fr. Paco Albano

Diocese of Isabela

(Fr. Paco joined the gift of eternity last week. He has contributed beautiful reflections for the BalikTanaw. In honor of his great work, we are posting this reflection he wrote last year. )

 

Photo grab from :https://www.google.com.ph/search?q=jesus+before+pontius+pilate+images&rlz=1C1CHZL_enCA705CA705&source=lnms&tbm=isch&sa=X&ved=0ahUKEwi03avq8ofaAhWBOY8KHQWcDbcQ_AUICigB&biw=1093&bih=477#imgrc=6uy5xUY5Zz5zLM:

March 18, 2018, 5th Sunday of Lent *Do You Love Your Life?

Psalm 51

Jeremiah 31:31-34

Hebrews 5:7-9

John 12:20-33

 
23 Jesus answered them, “The hour has come for the Son of Man to be glorified. 24 Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit. 25 Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. 26 Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor.

Jesus’s pronouncements in the gospel lectionary text this Sunday exhibits the radicality of our call as followers of Christ.

The “grain of wheat that falls into the earth and dies” reminds me of so many peasant and labor leaders, student activists and church prophets today, who “hate their life in this world.” What is there to hate in this life? If you see the posts in social media, many continue to celebrate life: enjoying sumptuous meals, travelling luxuriously, acquiring and exhibiting wealth, defending and worshipping those who have power. They love their lives!

We may say that there is nothing wrong with living according to one’s means if they ‘earned’ it. If they ‘worked’ for it. If they deserve it after making their own ‘sacrifices.’ But Jesus says, “Those who love their life lose it” and this is not because he was an ascetic who thought life was to be lived with self-deprivation but because he was aware of the suffering of multitudes under the Kingdom of Rome. Under Roman rule, a few lived luxuriously while many suffered hunger and thirst; a few monopolized power while people were killed because of the impunity and violence of those who abused their power; so many remained silent and even ‘worshipped’ those who played god because these became their ‘God.’ Thus, there is a cost to the privilege that so few are enjoying. It is a cost that many innocent and vulnerable lives are forced to pay. So much so that they hate their lives!

Then he follows these statements with, 27 “Now my soul is troubled. And what should I say—‘Father, save me from this hour’? No, it is for this reason that I have come to this hour.

For those of us who say that our churches are Christ-centered or that we are disciples of Christ, what do these statements mean. The world we live in is no less violent and not more peaceful since Jesus was crucified and killed on the cross. Are we troubled with the impunity of those who have power or do we find justification for it? Are we taking the side of those who are oppressed and suffering or are we taking the side of the already rich and powerful? Are we willing to be like the seed that falls into the earth so that there will be life for others or do we go on loving and living our lives as if there were no children dying of hunger in this world?

There is nothing romantic about Jesus’s death. To be more precise, there is no glory in Jesus’s killing. He was a victim of the state, the Kingdom of Rome, because he dared to preach and live out an alternative social order – the Kingdom of God.

Today, are we still following Jesus and serving God? How we love the lives we live in the midst of injustice, violence, and killings is a good measure.##

 

Lizette Tapia-Raquel

Asst . Professor

Union Theological Seminary

 

photo grab from http://jyotiartashram.blogspot.be/2007/10/unless-seed-dies.html

March 11, 2018, 4th Sunday of Lent*SACRIFICE AND LOVE

First Reading: 2 Chronicles 36:14-16; 19-23

Responsorial Psalm: Psalm 137

Second Reading: Ephesians 2:4-10

Gospel Reading: John 3: 14-21

 

 

It could be well said that the foundation of a progressive community is sacrifice. The Bible is full of stories of sacrifice. During the time of Abraham, Isaac, Jacob and Moses and other forefathers of the biblical communities, sacrifices are offered for several reasons. It could be to thank their gods for the good harvest. It could also be to ask their gods good favors for their community. Or it could also be to appease the wrath of their gods for the wrong that the community has committed. These kinds of sacrifices are founded on ritualistic tendencies of the community. It is part of the customs and tradition of the community to ritualize almost everything. Community relationship to one another and to their gods is expressed in sacrificial rituals. The call to sacrifice something is deeply entrenched in their systems.

 

The Covenant that God the Father entered with His people is concluded with the greatest sacrifice the community had witnessed. This greatest sacrifice is founded on love and not on rituals.  Says the Gospel: “For God so loved the world that He gave his one and only Son.” This is the highest form of sacrifice: God offering us His only begotten Son because He loves us despite our sinful nature. Saint Paul in the second reading explained that it is by God’s grace founded on His sacrificial lamb Jesus Christ that we are saved: “But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. ⁶ And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, ⁷ in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus.” Through Jesus Christ and through the great love of God for us, we became sons and daughters of the heavenly Father. And it is through love that we will remain sons and daughters of God. When love is absent in our midst, destruction is imminent. The fall of Jerusalem, the destruction of Jerusalem as narrated by the first reading was caused by the people’s disregard of sacrifice and love. “They set fire to God’s temple and broke down the wall of Jerusalem; they burned all the palaces and destroyed everything of value there.” This caused the psalmist to lament over Jerusalem: “By the rivers of Babylon we sat and wept when we remembered Zion… How can we sing the songs of the Lord while in a foreign land? If I forget you, Jerusalem, may my right hand forget its skill. May my tongue cling to the roof of my mouth if I do not remember you, if I do not consider Jerusalem my highest joy.”  This lamentation expresses the fear that the capacity to love will be forever gone. This lamentation expresses the fear that communities will self-destruct because of the bold disregard of love and sacrifice founded on Jesus Christ.

The fear of the psalmist is now happening in the Philippine society. The utter disregard for life, the institutionalized disrespect for human rights and the rampant cases of injustices against the poor, the marginalized and the indigenous peoples are signs that the captors of our land and of our values are advancing their vested interest at the expense of the Filipino people. The first reading cannot be more succinct: “Furthermore, all the leaders of the priests and the people became more and more unfaithful, following all the detestable practices of the nations and defiling the temple of the Lord, which he had consecrated in Jerusalem.”  However, as long as people stay together and struggle together against the powers that be, there is hope that the land will enjoy its rest and become fruitful again. As long as the capacity to love is still strong in our hearts and is expressed in our relationship, the destruction of our society will be healed. “For God so loved the world that He gave his one and only Son.” Let the love of God be our strength. Let the love of God be the source of our hope for a better society. Let the Greatest Sacrifice of God, the greatest expression of His love for us inspire us to more in working for justice and peace. Let the love of God for us moves us to do our mission of loving one another. Theophile Verbists, the founder of the Congregation of the Immaculate Heart of Mary, said in one of his letters: “Is the generous impulse of your soul rooted in love for sacrifice? That is the touchstone of every true missionary vocation.” Indeed, this time of lent is the perfect time for us to examine ourselves if we are still capable of sacrificing our time and ourselves for others. Through our baptism, we are all called to be missionaries of love for God so loved the world that He gave his one and only Son.  ##

 

Bro, Jonel Dalimag, CICM

New Manila, Quezon City

photo grab from  http://artodyssey1.blogspot.com/2013/09/bernard-vista.html

March 4, 2018, 3rd Sunday of Lent*ANG NAG-AALAB NA GALIT NI HESUS

Awit 19:8-11; Exodo 20:1-17, I Corinto 1:22-25; Juan 2:13-25

 

 

PANIMULA

 

Sa napakaraming gawain at hamon na dapat tugunan bilang manggagawanhg simbahan, kagabi ko pa lang namalayan na sa akin nakaatas ang pagninilay sa linggong ito. Nang binasa ko ang mga teksto na batayan sa ating pagbubulay,  bigla kung naisip na napapanahon din ang mensaheng ito lalo’t higit na tumitindi ang hamon ng ating pananampalataya sa gitna ng mga pagpapahihirap at pagsasamantala ng estado laban sa mga batayang sektor ng ating lipunan tulad sa mga magsasaka, katutubo at mga manggagawa. Gaya din nila ang mga taong ipinaglaban ni Hesus sa kanyang panahon hanggang sa kamatayan.

 

Ngunit nais ko ring bigyan ng diin na ang buwan ng Marso ay itinatalaga bilang buwan para sa mga kababaihan at ang Marso 8 ay itinatalaga bilang Pandaigdigang Araw sa mga Kababaihan. Ito ay isang pagkilala sa mahalagang papel ng mga kababaihan sa pagsusulong ng tunay na pagbabago sa lipunan. Minsan ng pinatunayan ng mga kababaihan ang pagbasag sa nakasanayan na mababang pagkilala, pagtrato at pagmaltrato sa ilalim ng patriyarkal na lipunan. Minsan sa kasaysayan at hanggang sa kasalukuyan, naninindigan ang hanay ng kababaihan na hindi tama kailan man ang pang-aabuso at pagsasamantala. Sa ganitong diwa, dito ko nais simulan ang ating pagninilay.

 

KONTEXTO

Mga kapatid, napakaraming mga kaganapan sa ating lipunan nitong mga nakaraang araw. Para sa iilan sa atin, seguro hindi ganun ang pagpapahalaga nito dahil hindi sila mismo ang naapektuhan. Nasanay kasi tayo, iimik, papalag, magsasalita lamang kung tayo na mismo ang nasasagasaan. Ang iba naman sa atin ay totally indifferent-bakit pa daw ba tayo mangingialam sa mga nangyayari sa ating lipunan kung ang mga bagay na ito ay hindi naman daw kabahagi sa ating mga gawain bilang kristyano. Ngunit paano ba natin tinitingnan ang mga batayang usapin na nakakaapekto sa mga bulnerableng sektor ng ating lipunan, tulad sa mga magsasaka, mangingisda, katutubo, manggagawa, kababaihan at kabataan, mga maralitang tagalunsod at mga migranteng manggagawa? Ang kanila bang mga kalagayan at panawagan para sa katarungan at buhay na may dignidad ay hindi kabahagi sa ating espiritwalidad bilang mananampalataya sa Diyos ng pagmamahal at katarungan?

Isa sa matitingkad na usapin na nakakagimbal sa atin ngayon ay ang pagnanais ng rehimeng Duterte na maisulong ang pag-amyenda sa Saligang Batas ng Pilipinas o mas kilala na Charter Change. Napag-alaman natin na ninanais ng mga nagsusulong nito na tanggalin ang mga probisyon na nagprotekta sa ating soberenya at pambansang ekonomiya. Batayan na tinatangal nito ang usapin ng karapatang pantao na siyang mahalagang nilalaman nito gayundin ang Bill of Rights.

Kung sa kasalukuyang Saligang Batas may naitakdang porsyento lamang na pagmamay-ari ang mga dayuhan, sa bagong isinusulong ng Charter Change ito ay tinggal na ang proteksyon at buong-buo na binuksan ang ekonomiya sa bansa para sa mga banyagang mamumuhunan. Ito ay direktang pagyurak sa ating soberanya. Ito ay pagkitil sa karapatan ng mga Pilipino na maging malaya na magtakda ng kung ang tunay na kaunlaran para sa mga Pilipino na hindi nananatiling nakatali sa dikta ng mga mayayamang bansa na walang ibang iniisip kundi tubo at kita kapalit ang pagkasira ng kalikasan at walang habas na paglabag sa karapatang pantao sa mga komunidad na kanilang pinapasok sa mina man o plantasyon. Naalala ko ang tanong ni Heneral Luna- Negosyo o Kalayaan? Bayan o Sarili? Ano ba ang tinding ng simbahan, mananahimik at mananatiling neutral na lamang? Na ipasa-Diyos na lang ang lahat? Kung si Kristo ay nagsasakatawang tao at kasama natin ngayon, paano niya haharapin ang mga kalakarang ganito? Siya ba ay matutuwa sa mapanlinlang na kaunlaran na pawang mga mahihirap ang pinagtatabuyan? Siya ba ay mananahimik sa kabila ng pagkitil sa buhay ng mga magsasaka at katutubo na naninnindigan laban sa pagpasok ng mga dambuhala at mapanirang dayuhang pagmimina?

 

TEXTO

 

Tiyak, mag-aalab ang galit ni Hesus! Ang ating sandigan sa pagninilay ay naglalahad kung paano nagalit si Hesus ng makitang ginawang kalakalan ang templo. Binasag ni Kristo kung ano ang nakasanayan at nagiging normal sa panahong iyon. Pinamukha ni Hesus sa mga pamunuan sa panahong iyon na isang kahibangan ang pagiging relihiyoso ngunit patuloy ang pagsasamantala at pagiging hindi makatarungan sa kapwa. Sa ebanghelyo ni Juan, muling binuhay ni Kristo ang binitawan na salita ni propeta Amos 700  na taon ang nakaraan. Kapwa nagsasabi, kung ang Diyos ay pipili sa pagitan ng pagsamba at hustisya, pipiliin niya ang hustisya at katarungan.

Ang tanong sa atin, handa ba tayong tatakahin ang landas na tinatahak ni Hesus? O ba kaya’y hanggang sa awitin na lang ito, “Sa Iyong mga yapak ako ay tatahak..”. Are we willing to take the same risks that Jesus took to seek not only individual change but also institutional change? This shift is both risky. At sa kalimitan, karamihan sa atin ay pipiliing maging komportable, hindi maabala, ligtas sa pangamba, ayaw maistorbo.

 

Ngunit ang ginawa ni Hesus sa temple ay isang radical na hakbang. Tila pinapahiwatig ni Hesus sa mga namumuno sa templo at sa emperyo, na hindi ito tama at kailangan ng itigil at wakasan. Hindi kailan man matatakpan ng mga ritwal at relihiyosong gawain ang mga pandarambong, pang-aalipin, pagsasamantala at paghahangad palagi sa tubo at kita sa kabila ng paghihirap ng mga magsasaka at mangingisda sa panahong iyon. Kung paano nagkasabwatan ang Sanhedrin at Punong pari. Aang  Sanhedrin ay binubuo ng  of 71 kaanib na nabibilang sa dalawang  partido: ang Saduseo  ( pamilya ng mga punong pari at punong saserdote at  mga  matatanda (elders) ng aristokratang pamilya; at nga grupo ng nasa  panggitnang uri na binubuo ng mga iskriba, Paraseo, at mga pari. 

Matitingkad sa panahong iyon ang hindi makatarungan na pagbabahagi ng yaman at rekurso, pang-aagaw ng lupa, kawalan ng trabaho, ang mga mahihirap ay pinagtatabuyan at itinuturing na mga “di kabilang” , mabibigat na buwis at pang-aalipin.  Kaya nga sa pagkakataong iyon, meron ding isang polical sector na tinatawag na Zealots na piniling tumangan ng armas upang labanan ang mapang-api at mapansamanatalang pamamalakad ng emperyo sa Roma at sa mga nagmamay-ari ng malalawak na lupain.

Muling pinapahiwatig ni Hesus na hindi masama ang magalit sa hindi makatarungan na kaganapan sa lipunan. Hindi masama ang maninindigan laban sa pagsasamantala at pagsasantabi sa mga mahihirap. Hindi masama ang pagdepensa sa karapatan ng mga pinagkaitan nito. Bale wala ang pagtanggap  kay Kristo kung  nanatiling tikom ang bibig at nangingibit balikat lamang sa lahat ng mga pagtatangis ng mga mahihirap? Anong klaseng pananampalataya kung kimi at  manhid sa panaghoy ng nagdarahop? OO, tulad kay Hesus, hindi tayo ligtas sa posibilidad na gaya niya tayo ay pagbibintangan (trumped-up charges), huhulihin (illegal o warrantless arrest), sasaktan (torture) at papaslangin  (EJK). Itong lahat ay naranasan ni Kristo at nararanasan na marami sa ating panahon. Ngunit hindi ang takot ang mananaig bagkus ang alab ng galit upang wakasan ang kasamaan.

 

HAMON

Ang ating muling pagsariwa sa mga huling araw sa buhay ni Kristo ay muling pagyakap din sa katotohanan na tayo ay tinawag niya upang ipagpatuloy ang kanyang nasimulang gawain. Hindi pwedeng mamili sa kung saan lamang tayo komportable dahil tulad ng sinasabi nya sa Lukas 9:23-24, “ Ang sinumang nagnanais sumunod sa akin ay kinakailangang itakwil niya ang kanyang sarili, pasanin araw-araw ang kanyang krus, at sumunod sa akin. Ang haghahangad na magligtas ng kanyang buhay ay mawawalan nito, ngunit ang mawalan ng kanyang buhay alang-alang sa akin ay magkakamit nito. Siya Nawa.

 

 

Rev. Irma Salvador Mepico

Asst. Program Secretary

NCCP-CUER

 

UCCP  Faith Bible Church

Administrative Pastor

photograb from https://www.pinterest.com/pin/505036545688141314/