January 28, 2024*Fourth Sunday in Ordinary Time Dt 18:15-20*KALAYAANG KALOOB NI KRISTO

          Rev. Mary Grace Masegman, Kura Paroko, IFI-Parokya ng Sto Nino de Marikina

Deut. 18:15-20;

1 Kor. 7:32-35

 Awit 95:1-2,6-7,8-9

Mk 1:21-28

Out of the night that covers me,
Black as the Pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.

In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeoning’s of chance
My head is bloody, but unbowed.

Beyond this place of wrath and tears
Looms but the Horror of the shade,
And yet the menace of the years
Finds, and shall find, me unafraid.

It matters not how strait the gate,
How charged with punishments the scroll.
I am the master of my fate:
I am the captain of my soul

Ang tulang ito na may pamagat na “Invictus” na isinulat ni William Ernest Henley, isang manunulat na Ingles mula sa England noong 1800.  Ang tulang ito ay nagbigay daw ng inspirasyon sa kauna-unahang black president ng South Africa na si Nelson Mandela upang magpatuloy sa kanyang adbokasiya sa usaping pagkakapantay-pantay at kalayaan ng mga tao. Kaya hinahangaan din daw ng nasabing presidente si Moises bilang instrumento ng Diyos sa usaping pagpapalaya sa kanyang bayan sa kamay ng mga dayuhang Ehipto.

Sabi nga ng sumulat ng tula, “I am the master of my fate; I am the captain of my soul”

May ibang mga tao ang nabubuhay na parang pa-victim mode: “Lahat ng mga nangyayari sa buhay ko ay iginuhit at nakaukit na sa tadhana”… “Wala na tayong magagawa dahil iyan ang nakatadhana.” Sinasabi na ang ganitong mga kaisipan ay impluwensya mula sa mga napapanood nating teleserye, na ang iba pa ay inisip na kwento nang buhay nila ang  kanilang napapanood kaya pareho din ng ending ang kanilang inaasahan sa dulo. Baka naman nakulong na tayo sa mga buhay ng mga bidang karakter sa mga teleserye na ating na napapanood at hindi na din natin alam kung paano tayo makakalaya duon.

Ganunpaman, may ilan din naman sa atin ang hindi na-iimpluwensyahan sa ganitong kaisipan sa pagtingin sa buhay. Sila yung mga taong hindi nagpakulong sa kalagayan ng buhay simula ng sila ay isinilang; sa mga nakaraang karanasan at sa kung ano ang kasalukuyang nangyayari  sa kanila. Hindi din nila  hinahayaang iba ang magdikta ng buhay nila sa hinaharap, sapagkat naniniwala sila na “They are the master of their fate and the captains of their souls”. Masasabi na sila talaga ang mga tunay na  “survivors” sa ganitong pagtingin nila sa buhay. Tunay sila ay malaya.

Mula sa maraming angulo na maaari nating pagnilayan sa mga pagbasa sa linggong ito, nais kong bigyang pagtingin ang tungkol sa tunay na kalayaan kay Jesus. Sinasaad sa sulat ni San Pablo sa mga taga- Gallacia 5:1 ang ganito, “Malaya na tayo dahil pinalaya tayo ni Cristo. Kaya magpakatatag kayo at huwag nang paalipin pang muli”. Kaya tayo, bilang kanyang mga tagasunod ay marapat lamang na pahalagahan ang kalayaang ipinagkaloob sa atin ni Jesus na kanyang napagtagumpayan sa pamamagitan nang pag-aalay ng Kanyang sarili.

Sa ating unang pagbasa, kung iniisip ng mga Hudyo nuon na ang ibig sabihin ng kalayaan sa kamay ng mga Ehiptong nagpahirap sa kanila ay wala na silang mga kautusan na dapat sundin, nagkakamali sila. Ang kalayaan nila ay kanilang nakamit sa pamamagitan ng pagsunod sa mga kautusan ni Yahweh, na nagpakilala sa kanila sa pamamagitan ng ibat-ibang palatandaan na nagpalaya sa kanila sa kamay ng mga taong umalipin sa kanila sa Ehipto. Sa pamamagitan ni Moises ay ipinagkatiwala ni Yahweh ang kanyang sampung kautusan upang magsilbi nilang gabay sa anumang uri ng pagkaalipin at upang maramdaman nila ang tunay na kalayaan. Kung wala ang mga kautusang ito na gagabay sa kanila, para lang silang nag- “Change address”, mula Ehipto patungo sa Lupang ipinangako, pero alipin pa rin sila ng ibat ibang uri ng panginoon. Kaya nga may babala sa mga taong hindi susunod sa mga itinuturo ng mga propeta (v. 19) “Sinumang hindi makinig sa kanya na nagsasalita para sa akin ay mananagot sa akin”. Ang pakikinig at pagsunod sa mga ipinangangaral ng mga propetang ipinadala ng Diyos ay nagbibigay ng ibat-ibang uri ng kalayaan sa mga tao. Kapahamakan naman ang naghihintay sa mga taong may katigasan ang puso at ayaw makinig.

Kaya nga sa Salmo 95 na ating binasa sa araw na ito ay pinapaalalahan din tayo, (v8) “Iyang inyong puso ay huwag patigasin, tulad ng ginawa ng inyong mga magulang nang nasa Meriba, sa ilang ng Masah”. Ang pakikinig ay sa pamamagitan ng ating tainga at ang tunay na nakakarinig ay sa pamamagitan ating mga puso. Mayroon sa atin kung sabihin ay taingang-kawali, “narinig” pero hindi “nakinig”. Sa mga Hudyo ang “makinig” ay kasingkahulugan “pagsunod” dahil nauunawaan na ng puso ang mensaheng nais na maiparating. Sa wikang hebreo, ang kasing-kahulugan ng salitang “sumunod” (obey) ay “makinig” (listen). Kaya nga kapag sinabi ng mga Hudyo na “sumunod” ang ginagamit niyang salita ay “makinig” na sa kanilang salita ay “shema”. Kaya nga para sa isang hudyo ang makinig ay sumunod.

Sa ikalawang pagbasa naman ay sinasabi ni Apostol Pablo na ang kalayaan ay ang pagkakaloob ng sarili. Ngunit may kalayaan pa ring pumili ang tao kung ano ang kaya niyang ipagkakaloob. Maaaring pinili niyang ikasal o hindi, tulad nang binabanggit sa pagbasa. Ang ating pagkakaloob ay pagtanggap sa ating kalayaan na magkaloob, at ang kalayaan ding ito ang dapat magpa-igting ng ating kagustuhan na magkaloob.

 Ang kahandaang magkaloob ng isang tao ay isang kongkretong ekspresyon ng kalayaan. Ito ay maaring sumesentro sa halaga nang kakayahang kaya niyang ipagkaloob. Ngunit dahil sa kalayaan, hindi pare-pareho ang kayang ipagkaloob ng isang tao. May mga tao pa nga ang takot na mag-commit. Iyong iba, nanatiling single sa pag-aakalang higit silang malaya kaysa sa mga may asawa. Kaya nga ang paalaala ni San Pablo sa huling bahagi ng pagbasa ay ganito, (v35) “Sinasabi ko ito upang matulungan kayo, hindi ko kayo hinihigpitan;”. Ang kalayaan ng bawat isa sa anumang uri ng pagkaalipin upang makatugon sa paglilingkod ng buong laya ang mahalaga, tayo man ay single or married. Kaya gamitin ang kalayaang ito sa paglilingkod.

Sa ebanghelyo, naka-daupang palad ni Jesus ang isang taong hindi malaya. Isang taong sinasapian ng masamang espiritu. That’s why he is not the master of his fate neither the captain of his soul. Sa kabila nito ay pinalaya siya ni Jesus sa pamamagitan ng pagpapaalis ng masamang espiritu na sumasanib sa kanya. Dahil sa pangyayaring ito ay sumikat si Jesus. Kaya marami ang naging fans Niya, pero hindi tagasunod. Marami ang nakarinig ng kanyang mga pangaral pero ilan lang ang nakinig. Marami ang nakakita ng kanyang mga ginagawa, ngunit hindi nakita ng kanilang puso. Kaya nuong paratangan si Jesus at mahatulang mamatay sa krus, ilan din marahil sa mga taong ito ang sumisigaw na “ipako siya sa krus!”

Iniisip ko lang dahil hindi binanggit sa ebanghelyo kung ano ang nangyari sa taong ito na nakalaya sa pagkaalipin sa masamang espiritu. Ginamit ba niya yung kalayaang ipinagkaloob sa kanya ni Jesus upang ipagkaloob ang kanyang sarili sa paglilingkod kay Jesus? Kung hindi, saan niya ginamit ang nasabing kalayaan? Will he finally be the master of His fate and captain of his soul? Tayong nakilala si Jesus at pinalaya sa pagkaalipin sa kasalanan ay tinatanong din ng ganitong mga katanungan.

Ang kasagutan ay nababatay sa kung paano natin ginamit ang kalayaang ipinagkaloob sa atin ng Diyos. Kaya baguhin natin ng kaunti ang bahaging ito ng tula: I am the master of my fate: I am the captain of my soul….I place my fate in the hands of Jesus. He is the captain of my soul! May kalayaan tayong baguhin ang ating buhay ngunit mawawalan ito ng saysay at direksyon kung hindi ito nakabatay sa kalayaang kaloob ni Kristo sa pamamagitan ng kanyang mapagpalayang mga katuruan. AMEN!

January 21, 2024*Third Sunday in Ordinary Time*Hear then, the pitch of God’s kingdom

            Prof. Mariefe Revollido, Aglipay Central Theological Seminary (ACTS)

https://christian.art/daily-gospel-reading/john-21-1-14-2020/

Jon 3:1-5, 10

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

1 Cor 7:29-31

Mk 1:14-20

Some are surprised to hear Jesus begin his ministry with an announcement of a new kingdom. His first public words sound almost like a political announcement: “The kingdom of God has come near!” Is Jesus launching a new political movement, beginning a new social system?

Mark begins the story of Jesus abruptly. Jesus is baptized by John in the Jordan River and is briefly tempted by Satan in the wilderness. Then John, the baptizer, is arrested. With his arrest, Jesus goes public. Mark summarizes the whole message of Jesus in these few words attributed to Jesus. “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.” That is what it was all about for Mark. Jesus inaugurated a new time and a new kingdom. Its beginning is “good news” a welcomed announcement for which humanity has long been waiting. Its beginning called for human action. If the kingdom of God has come near, then we humans are to repent and believe. Repent, in the sense of turning away from all other kingdoms that have imprisoned us. Believe, in the sense of trusting the promise of the presence and power of this new reign of God.

But it is not an entirely new kingdom Jesus announced. That is why it could be recognized as a bold headline of good news. The Hebrew and Jewish people had longed for that day when their king would rule directly and fully in this world. They prayed for the coming of that kingdom. They worked to make their nation righteous so that God would allow them to become a part of the divine rule.

Jesus dared to say that the longed-for moment had arrived. The time is fulfilled. God reigns now, as Israel for centuries had hoped and prayed.

Jesus’ bold announcement is a political declaration of sorts. It declares that all human kingdoms are now subservient to one divine kingdom. All the human schemes and systems stand answerable to one Lord and one rule: Roman rule and Jewish regime, Greek city-states and oriental monarchies, oligarchs, and empires .  They are judged by one authority and by one power. God’s kingdom is present.

That is still good news. Our quest for some authority in our lives is answered. Our search for some master to guide us has ended. There is after all a kingdom to which we can submit ourselves without reserve. Unlike our human systems, we need not worry that this kingdom will fall. Unlike our human schemes, we need not fret that this one will fail, for this is the kingdom of God.

And with the coming of the rule of God, the pitch for the orchestra of humanity is sounded. Like the concertmaster sounding the pitch for all instruments of the orchestra, in Christ, God sounds the pitch to which humanity may tune its instruments. The pitch of the kingdom is clear and simple, the pitch is love, peace, and justice . This pitch will  be the guide and frame of political system,  of distribution of goods and services, of checks and balances, and of  legislative scheme.

But as abruptly as Mark began the story, it goes on. Jesus announced the advent of their new kingdom and then proceeded to call his first disciples/followers. Simon and Andrew were about their daily labor, casting their fishing nets into the sea, hoping their catch would make them a living. Jesus issued a simple and provocative invitation: “Follow me and I will make you fish for people.”

The Old Testament lesson from the book of Jonah is also a story about “calling,” but with ironic twists. Jonah is called to proclaim a message to people he doesn’t like — a message he hopes will not be accepted. After trying unsuccessfully to avoid his calling, he finally arrives in Nineveh and delivers the shortest sermon in the Bible, an eight-word threat of destruction. “Forty days more and Nineveh shall be destroyed. “

 To his dismay the sermon is effective. The book of Jonah ends as God makes clear to Jonah that mercy is for everyone who repents.

Jonah’s call included the message he was to deliver, but in today’s gospel, the four fishermen are called with no further instructions whatsoever. They are called to an uncertain future and would surely have been scared out of their wits had they known what lay in store for them.

The kingdom casts its net and draws in others. These others were told that henceforth they would be fishing for people. Simon, Andrew and so James and John began to tune their instruments. Following Jesus, they began to learn what it meant to live in a kingdom whose rule is love, service, and justice, not might, greed, and power. They began to learn that in this kingdom you tune your instruments to play in an orchestra with others. The orchestra plays the melody of love, justice, and peace, so that others may hear and harmonize. This kingdom, then, is no private matter. It is not a simple matter of inner life, the life lived in solitude. Rather, the kingdom of God is like a mighty orchestra playing together to fill the world with strains of new music.

God keeps coming among us and surrounding us with the pitch of the kingdom, the gospel of love, peace, and justice. God keeps inviting us to abide in that which gives love and power. God daily keeps inviting us to repent and to believe the good news of the kingdom. Around Christ and in this new kingdom we form our orchestra. Each of us plays an instrument essential to the total ensemble, with the full orchestra, the sound of the gospel will carry throughout this world.

Hear then, the pitch of this kingdom. Hear the note of love, peace, and justice. Let that pitch tune your lives. And come join the orchestra so that the pitch of the kingdom will sound through this community and around the world. Let the true reign of peace, justice and love reign all over the world.

God bless us all.

January 14, 2024*Second Sunday of Ordinary Time*Calling, Listening, Seeing, Following

               Prof. Jerry Imbong, PhD

1 Sm 3:3b-10, 19

Ps 40:2, 4, 7-8, 8-9, 10

1 Cor 6:13c-15a, 17-20

Jn 1:35-42  

In our readings today, we hear stories of callers, seekers, and followers. In the first reading, a rather confused Samuel heard a calling but does not immediately recognize who it was “because the LORD had not revealed anything to him yet.” Discerning the will of God entails li

In the gospel, John the Baptist announces Jesus as the “Lamb of God.” As the foretold messiah, Jesus is the one who brings not just forgiveness for individual wrongdoing, but as the “Lamb of God” who brings communal liberation from oppression. John’s announcement echoes the Exodus story of the people of Israel being liberated from the slavery in Egypt: Jesus is the new Passover lamb who offers his life for the liberation of the poor and oppressed. Pastor Beyers Naudé, a leading Afrikaner anti-apartheid activist, ordained minister, and theologian of the South African Dutch Reformed remarked that to follow Jesus, the “Lamb of God who takes away the sins of the world,” is “to fight systems of sin, to overturn societal injustice, and to dismantle laws and structures of oppression that benefit one group of people and press down others into untold suffering.”

The disciples of John the Baptist changed allegiance the moment they heard the Baptist call Jesus as the “Lamb of God.” Immediately, they followed Jesus—so they can join him in his liberating work. Jesus asked them, “what are you looking for?” They responded with a question, “Rabbi, where are you staying?” Jesus invited the two to “come and see.” Following entails learning, seeing, and feeling. This is where exposure-immersion programs are crucial: by living with and among the poor, we not only see and experience their concrete conditions, we also feel their daily hardships and struggles. Jesus’ invitation is not a one-time-big-time coming and seeing. An authentic life of Christian discipleship entails a prolonged and sustained commitment to learn from the poor and be evangelized by them.

Our prophetic task

As church-people, following Jesus necessarily involves living out our prophetic task. As pastors church-people must always be ready to defend God’s people, especially the poor, the defenseless and the voiceless. This also means that the pastor-prophet must confront the enemies of God’s people, be it social structures or individual persons.

This prophetic task is most often neglected if not, evaded. In most cases, it is easy (and convenient) to announce the Kingdom of God. However, we cower when we are called to denounce the forces of anti-Kingdom. Our prophetic task involves both denunciation and annunciation. The Brazilian philosopher Paulo Freire explains what these two terms imply: “denunciation of a dehumanizing reality and annunciation of its transcendence by another reality in which [persons] will be more fully human… The acts of denunciation and annunciation must be, not empty words, but historical commitments. Denunciation and annunciation are possible only through praxis, just as it is only through praxis that one can realize the ‘announcement’ proclaimed in the denunciation.”

Therefore, as prophets who follow in the steps of Jesus, two important points need to be internalized. First, neutrality is not a possibility. In the words of the American Presbyterian minister, theologian and activist Robert McAfee Brown, “To minister equally to all participants, is already taking sides. Such presumed neutrality will only reinforce the status quo. To denounce is not to take sides for the first time, it is simply to indicate which side one is already on.” Second, the denunciation is not merely word but deed as well, targeted against every dehumanizing situation. Third, denunciation must attack the causes of injustice and not just the consequences. Hence, we are called to become radical disciples/followers. To be radical means to dissect and analyze the problems to its roots, i.e., going into the root-cause of the issue. Lastly, negation implies affirmation, those who denounce must indicate the annunciatory stance from which they speak. Denunciation of land-grabbing is an annunciation of solidarity with landless peasants. Denunciation of low wages is an annunciation of support for labor movement and workers’ strikes. Denunciation of dictators, tyrants and unjust regimes entail an open support to democratic political leaders.

To follow Jesus is to “be” like Jesus, which also means giving historical “flesh” to Jesus, “embodying” him in history. Nourished by the liberating message of the gospel and strengthened by the daily hopes and struggles of the poor we are reminded of our task in the responsorial psalm: “I announced your justice in the vast assembly; I did not restrain my lips, as you, O LORD, know.”

Today’s readings invite us to take part in a wondrous journey of listening, seeing and following. Perhaps the question to us now is more than “what are you looking for?” is “what are you waiting for?” ##

Photo:

January 7, 2024*The Epiphany of the Lord*Journeying with the Magi

              Sr. Anne-Marie Brittain NDS

Isaiah 60: 1-6

Ps 72:1-2, 7-8, 10-11, 12-13  

Ephesian: 3 2-3a, 5-6

Matthew 2: 1-12

Sometimes it is called The Three Kings or the Visit of the Magi. This feast is familiar to us. It conjures up colorful pictures of a journey, a search, with only a star as a guide. It is placed in the liturgical cycle to deepen and broaden an understanding of incarnation. The chosen Scripture texts are inspirational as they open us up to the needs of the world, and the wisdom of nature.

The accompanying photo connects the birth of Jesus (the crib scene), with his roots in the Jewish prophetic tradition. The Word and presence of God in the person of a vulnerable baby; the Word of God reverenced, recorded, in a long tradition of longing and hope in the scroll.

Today’s feast points us toward the Gentile world, to which we, as Christians belong. The chosen Scripture texts are very beautiful. Third Isaiah speaks of dawn, pushing back darkness; the creation of a shining brightness leading people from far places. They bear gifts of homage to the God of Israel in Jerusalem. There they will lay gold and frankincense for the “Lord’s praise they shall proclaim.” (v6).

Psalm 72, situated at the end of Book 2, gives insights into the role of the King, or, in our modern context, the role and responsibilities of leadership. Some translations emphasize the direct link between worldly success and attention to the most vulnerable in society. “If” the king saves the life blood of the needy it is a fulfillment of the covenant relationship. Power is to be achieved not by grasping for the most, but by caring for the least… How much is this attitude of self-emptying governance, of social justice needed in today’s world? It is a challenging corrective to the all-pervading market economy.

Ephesians moves us into the Christian world of belief in Jesus as the long-awaited Messiah. Paul speaks of his suffering, of imprisonment borne for the sake of the message.  The Good News is that the Gentiles have been invited into the covenant relationship; they, too, are partners in the promises through and in Christ.  In Pauline language it is a “mystery” which has been revealed through the Spirit. Revelation is on-going.

The Gospel for today is from Matthew- the only one that mentions these 3 magi/astrologers/travelers. The account of their journey and arrival is midrash/story-telling, a Jewish method in order to delve, use imagination and discover a deeper message. I like this image because most prominent are the figures and the stars. No baby is yet in view. One star is shining more brightly among many others. The picture seems symbolic of human life. There are choices to be made, directions to be taken, stars to be refused, as well as chosen. A bright star in the Ancient East was the sign of a significant birth; we are being tutored to pay attention to the story.  These 3 set out not knowing where their destination was to end. They showed trust, perseverance, and humility.

Conversely, in the text, King Herod is presented as a power-hungry and ignorant leader; more intrigue and violence is corroborated by historical records.  Herod, we are told, was “troubled” at the news of the birth and needed to check messianic promises. He, as a Jew, should have known the tradition about Bethlehem and the strong hope that a Davidic Messiah would come from there. He pretends to be interested in travelling to Bethlehem himself, and requests further news from them at their return.

The 3, however, following the wisdom of their dream, decide to return to their homes by a different route, avoiding Herod. Dreams are significant in the biblical tradition and their insights are considered valuable. So too, with the development of psychology, we have come to realize their importance in our own lives.  

Names too, are always significant in Scripture, and the name given to the newborn baby was “King of the Jews.” In Herod’s eyes, there could not be more than one King in the region, so it presented a great threat to him. This title is repeated at Jesus’ death; the lesson is that birth and death cannot be separated.  Myrrh, one of the gifts presented to the child, together with gold and frankincense, can signify anointing. Maybe, as followers, we are being reminded of the way in which Jesus died which opens us to the full message of his time on earth.

May the revelation of this feast continue to grow and to lead us forward in surprising ways as we journey into another year of life.