New Year's Eve Mass Homily

Malipayong Bag-ong Tuig Kaninyong Tanan!

Ang bulan sa “January” gikan sa ngalan nga JANUS - usa ka dyos-dyos sa Romanhong Metolohiya o Roman Methology. Si Janus inila isip “the god of gates” or “god of beginnings.” Aduna kini siya’y distinct nga feature sa iyang strukturang pisikal, tungod kay aduna siya’y duha ka nawong, facing opposite sides. Ang usa ka dagway nagatubang sa unahan, samtang ang usa ka dagway nagatubang sa likod.

Maoy hinungdan nga gipili ang Buwan sa “January” nga maoy sinugdanang buwan sa tuig, dili lang tungod kay si Janus, “god of the beginnings”, kung dili tungod sa iyang distinct feature. Kita gihatagan og kahigayonan sa pag-sul-ob niining duha ka dagway ni Janus, diin kita gitawag sa pagpamalandong unsa ang nahitabo sa niaging tuig,, “looking back at our past” og sa paglantaw sa umabot nga mga adlaw niining bag-ong panahon,, looking forward at our future.

Ang tuig 2010 natapos na. Apan wala kini magpasabot nga ato ng ilubong sa kalimot ang maong tuig, hinonoa, himoon natong sumbanan ang milabay’ng tuig alang niining bag-ong tuig 2011.

Si former UN Secretary General Dag Hammarskjold nagkanayon, sa matag bag-ong tuig duha ka pulong ang angay natong hinuklugan. Miingon siya: For all that had been, THANKS; and for all that will be, YES. Sa mga nangagi og nanglabay na nga mga kasinatian – Thanks,, ug para sa mga umaabot pa nga mga panghitabo – Yes!

Duha ka simpleng mga pulong apan puno sa kahulogan. Thanks and Yes.

Mga binati kong mga kaigsoon ang milabay’ng tuig 2010 puno kini sa mga nagkadaiyang hulagway sa atong mga kasinatian. Dili nato malikayan nga milabay’ng tuig dili perpekto.

Sa mga maayo ug dili maayong mga panghitabo sa atong kinabuhi, salamat!

Sa mga kalampusan nga atong nahiaguman ug mga kapakyasan nga atong nasinati, salamat.

Sa mga matam-is nga mga pahiyom nga atong nadawat ug sa mga mapait nga mga libak sa atong mga silingan nga atong nadungog, salamat.

Sa mga maanindot nga mga panghitabo sa atong pamilya ug sa mga dili maanindot nga mga panghitabo sa atong katilingbang politikal, salamat.

Angay ug matarong lamang nga kita magpasalamat human sa atong nagkadaiyang mga kasinatian, nindot o dili nindot, maayo o dili mayo, tam-is o pait tungod kay kita aduna pay kinabuhi. Please be reminded that the important things in life are not things but life itself.

Ang mga mahinungdanong mga butang sa kinabuhi dili butang, kundili kinabuhi. Mao’y hinungdan nga sa milabay’ng tuig 2010 kita moingon salamat tungod may kinabuhi.

Mao nga kitang tanan moingon,, SALAMAT sa Diyos,, atong ingnon ang atong tupad,, salamat kanimo…
Ang ikaduhang punto nga atong pamalandungan niining pagsugat nato sa bag-ong tuig, mao ang pulong YES.

Mga binati kong mga kaigsoonan, likod niining pagsaulog nato agi’g pagsugat sa bag-ong tuig, ang atong simbahan usab nagpasidungog karong adlawa kang MARIA: Inahan sa Diyos. The Solemnity of the Motherhood of Mary o Pagka-inahan ni Maria sa Diyos. Atong hinumduman nga ang atong kaluwasan nahitabo human sa tando sa mahal nga Birhen. The YES of Mary made our salvation possible.

Nahimong posible, nahimong aktuwal ang kaluwasan tungod sa YES ni Maria. The Fiat of Mary.

Mao nga atong pamalandunag unsa man ang kahulugan niining YES sa Mahal nga Birhen diri sa atong kinabuhi.

1.) Ang letrang ‘Y’ sa ato pa – Y – yearning for God.

Ang mahal nga Birhen Maria, diha sa atong gibasang ebanghelyo, human niya makita ug madungog ang mensahe sa mga magbalantay sa karnero, iya kining gitipigan og gipamalandungan diha sa iyang kasing-kasing. Karakter sa mahal nga Birhen ang pagka-mapamalandungon. Mao nga sa matag lihok sa Diyos sa iyang kinabuhi, iya kining gipangitaan og kahulugan.

Mga binati kong mga kaigsoonan, sama ni Maria, kita nangita ba sa Diyos. Sama ni Maria, ato bang gipamalandungan ang mga lihok sa Diyos diha sa atong kinabuhi? Yearning for God, niining bag-ong tuig, ang atong hagit ang pagpangita sa Diyos sa atong tagsa-tagsa ka mga kinabuhi.

2.) Ikaduha, ang letrang “E” sa ato pa – E – Entrusting to God.

Sa kinabuhi sa mahal nga Birhen Maria, wala siya masayod sa mamahimong dangatan niining batang iyang gisabak. Wala siya masayod unsa ang mamahimong kaugmaon niining maong bata. Apan wala siya magduha-duha sa pagsalig sa Diyos.

Sa atong kinabuhi, kasagaran kita napuno sa paghuna-huna alang sa atong seguridad. We are pre-occupied of so many things for our security that we forget to trust in God. Daghang kita’g gipanghuna-huna alang sa atong seguridad tungod niini nakalimot kita sa pagsalig sa Diyos. Usa kini ka sala. Ang pagkawalay pagsalig sa Diyos.

We are projecting that by 2020, ang atong population mokabat na sa 120 million,, we have to secure our future, ang atong solusyon, ipasa ang RH Bill, i-legalize ang paggamit sa contraception. Mga binati kong mga kaigsoonan, this is not our business, this is the business of God. Let us allow God to be God to us. Trust in the Lord,, salig sa Diyos.

3.) Ikatulo og katapusang punto ang letrang “S” sa ato pa –S- service to God.

Ang kahingpitan niining atong pagpangita ug pagsalig sa Diyos makaplagan lamang nato kini diha sa atong pagserbisyo o pag-alagad sa uban. Ang pagpangita sa Diyos dinha sa atong kinabuhi walay kahulugan kung kita dili moalagad sa atong isig ka tawo.

Our yearning for God is useless, if we don’t serve others. Dugang pa niini, ang atong pagsalig sa Diyos dili hingpit kung walay luna sa atong mga kasing-kasing ang pagsilbi sa uban.

Service is an expression of love. Kung tinoud kita’ng nahigugma sa Diyos, kung tinoud kitang nangita sa Diyos, og kung tinoud kitang nagsalig sa Diyos, moalagad kita kaniya diha sa atong isig katawo, in season or out of season matud pa ni San Pablo.

Mga kaigsoonan ko diha ni Kristo ang kaluwasan nakasulod sa kalibutan pinaagi sa tando, sa YES ni Maria ug tungod niining maong YES, natawo si Jesus, naluwas ang kalibutan. Yearning, Entrusting, Serving… Mao kini ang karakter sa Mahal nga Birhen, mao usab kini ang karakter nga atong pagapuy-an.

Ang hagit natong tanan niining atong pagsugat sa Bag-ong tuig, nga sama ni Maria makusganon kita mobungat sa atong YES ngadto sa Diyos. Kitang tanan YES to God.

Ug hinaut niining atong YES karon, mahimugso pagbalik si Jesus diri sa atong taliwala.

Bulahang Bag-ong Tuig kaninyong tanan. Amen

Gasa sa Bokasyon, Gasa sa Gugma

Ang gasa sa bokasyon sa pagkadiakono usa ka halangdong gasa gikan sa Diyos. Usa ka gasa nga nagapadayag sa kahalapad sa Diyosno’ng Gugma alang sa Iyang lungsod nga pinili. Kay kining maong bokasyon gasa man, angayan lamang nga kini ipaambit ngadto sa uban. Kay ang tinouray nga kahulugan sa tawag sa pagka diakono mao ang pagpangalagad ngadto sa Diyos pinaagi sa Iyang katawhan.

Tungod niini, tuguti ako sa pagpaambit niining maong gasa nganha kaninyo. Nasayod ako nga sa milabay’ng mga katuigan kamo mipadayag sa inyong tim-os nga pagsuporta kanako dinha sa inyong mga pag-ampo. Mao kini ang hinungdan nga ako nagmalampuson ug natuman kanako ang tawag sa Labaw’ng Makagagahum. Kung wala pa ang kadasig sa inyong mga pangaliya, dili nako makab-ot kining maong kalampusan sa akong pormasyon sa pagkapari.

Subay niini, ako magpadayag sa akong dakong pasalamat kaninyong tanan. Ang akong kalampusan, kalampusan natong tanan ug sa tibuok Simbahan. Nag paila lamang kini nga ang Diyos wala masilag sa kalibutan, hinonoa, nagpabiling Siya’ng nahigugma sa niini kay nagpadayon Siya sa pagtawag og mga tao aron moalagad sa Iyang Simbahan.

Uban sa dakong kahinangop, ako kamong dapiton sa pagsaksi sa akong ordinasyon sa pagka-diakono karong umaabot Desyembre 15, 2010, adlawa’ng Meyerkoles, sa may alas 9:30 sa buntag (am) didto sa Katedral ni San Jose, Dakbayan sa Tagbilaran. Akong ikalipay ug ikasadya ang bisan unsa nga inyong ikatampo ug ikahatag alang sa kalampusan niining maong kasaulugan.

Inubanan sa pangaliya ni Santa Maria, atong Inahan, unta ang Diyos sa Iyang dakong gugma ug kalooy, magauban unta kanatong tanang alang sa kahingpitan sa atong pagtoo diha ni Kristo ug sa Espiritu Santo, hangtud sa kahangturan. Amen

Ang Gingharian sa Diyos

Ang pulong sa kinabuhi karong adlawa mao ang pagpalawig sa gingharian sa Diyos. Si Hesus nangutana, “Sa unsa ko ba itandi ang paghari sa Diyos? Ug diha sa iyang pagpangutana mihatag siya ug duha ka ehemplo isip tubag sa unsa ang gingharian. Ang ginharian sa Diyos sama sa usa liso sa mustasa ug sama sa igpapatubo sa pan.

Sa panan-aw sa kalibutan ang gihatag nga panag-ingnan ni Hesus sa Gingharian sa Diyos dili mohaom sa unsa ang anaa sa ilang pagsabot. Para sa tawo ang gingahrian sa Diyos usa ka lugar nga maanindot, puno sa dayan dayan, dako, daghan og kalingawan, daghan og mga maanindot nga panan-awon, puno sa kalipay og puno sa kasadya. Toud man tinuod ang maong pagsabot mahitungod sa gingharian sa Diyos, gipili ni Hesus ang hulagway sa liso sa mustasa ug ang igpapatubo sa pan.

Human milabay ang kapin sa duha ka libo ka tuig sa pagkatawo ni Hesus, ang kalibutan giuhaw ug gigutom sa pagpangandoy kanus-a mobalik ang anak sa Diyos sama sa iyang gisaad kaniadto. Adunay kahaw-ang sa kasing-kasing sa tawo sa paghimamat sa Diyos ug nga siya mopuyo uban kaniya ngadto sa iyang Gingharian. Ang kasing-kasing sa tawo sa kanunay nangandoy nga mahiuban og mahiapil sa pundok sa mga bulahan nga sa kanunay nagsadya ug nagadayeg Diyos diha sa Iyang Gingharian. Ang gingharian sa Diyos alang kanila usa ka dakong pangandoy nga kini matuman lamang human sa kalibutanung kinabuhi.

Apan ang dakong pangutana mao, ang gingharian sa Diyos masinati lang ba human sa atong kalibutanong kinabuhi? Si Santa Teresita sa batang Hesus sa iyang sulat nagkanayon nga ang gingharian sa Diyos anaa sa atong tagsa-tagsa ka kasing –kasing, nga sa matag pitik niini, sa matag paghigugma niining maong kasing –kasing nasinati ang katam-is ug tinuuray nga kalipay sa Diyosnong Gingharian. Ang gingharian sa Diyos gihulagway ni Santa Teresita nga langit, ug sya nagkanayon, “Akong puy-an ang akong langitnong kinabuhi pinaagi sa paghimo ug maayo dinhi sa yuta.” (I will spend my heaven doing good on earth). Gibutyag niining maong Santa nga ang gingharian sa Diyos dili layo kanato, dili hataas kondili anaa lamang sa atong kasing-kasing kung kita maantigong mahigugma.

Si San Pablo sa iyang sulat ngadto sa taga-Efeso nagkanayon, tungod kang Kristo pagtinahuray ug paghinigugmaay kamo. Asawa tahura ug sunda ang inyong mga bana, ug mga bana higugmaa ang inyong mga asawa sama nga gihigugma ni Hesus ang iyang simbahan ug gitugyan ang iyang kinabuhi tungod ug alang niini. (Ef.5:21) Gipasabot ni San Pablo sa iyang sulat nga ang kasinatian sa gingharian sa Diyos magasugod sa paghigugma sa bana ngadto sa iyang asawa ug ang asawa motahud ug mahigugma ngadto sa iyang asawa. This is what we mean of the kingdom of God. Nga sa ato ang gingharian sa Diyos magasugod sa paghinigugmaay sa bana ug asawa diha sa pamilya.

Sa ebanghelyo ni San Lucas karong adlawa, simple lamang ang paghulagway ni Hesus sa gingahrian sa Diyos, liso sa mustasa ug igpapatubo sa pan. Ingana ka gamay ang pagsabot sa gingharian sa Diyos. Dili dako, dili luag, dili haw-ang. Usa lamang kini ka pitik sa gugma dinha sa tagsa-tagsa nato ka kinabuhi. Apan kung kining maong pitik sa gugma diha sa atong kasing-kasing pagapuy-an sa tinouray gayud, mao kini ang sinugdan sa pagpaubos, pagkamatarong, paghigugma, pangkamanggihatagon, pagkamaloloy-on, pagkamatinabangon ug pagkabalaan. Dinhi gipasabot nga sa gamay’ng liso sa mustasa mitubo ug midako ug nahimong dakong punuang kahoy diin ang mga kalanggaman nagsalag ug namuyo nga malipayon. Sa samang pagkaagi, nga kon kining liso sa gugma atong paturokon dinha atong mga kasing-kasing, dili layo nga kita motubo ug malambo ug mamahimong tinubdan sa katarong, kaayo ug gugma diha sa kalibutan.

Ug sa katapusan, kita gipahinumduman sa ebanghelyo karong adlawa nga ang atong gipangandoy nga gingharian sa Diyos wala didto sa layo kundili anaa lamang sa atong kasing-kasing. Ug ang kahingpitan niining maong gingharian sa Diyos masinati lamang kung kita maantigong mahigugma sa atong isig katawo. Ang gugma bisan unsa ka gamay kung kini tinuoray magdala kanato sa kinabuhing tunhay. Amen

Ang Pagbasa sa Atong Panahon

Ang pulong sa kinabuhi karon adlawa mao ang atong pagkamainabtikon sa pagbasa sa signus sa atong panahon. Sa milabay nga daghang katuigan, dili nato ikalalis nga adunay daghang mga butang nga naangabag-o dinha sa atong kinabuhi ingon man sa kalibutan nga atong gipuy-an karon. Mga kabag-ohan dala sa paspas kaayong kauswagan diha sa nagkadaiyang aspeto sa kinabuhi sa tawo, (social, political, economiya og ingon man sa personal nga lebel) nga mao’y hinungdan nga ang tuyok sa kalibutan arang na gayud ka dali ug kapaspas. Tungod sa kapaspas niini, daghan ang mga nangalibog, nangabalaka ug nagpangutana. Lisod ang atong panahon karon, tungod sa kapaspas niini, og kun dili kita magmatngon, dili nato mabantayan nga nahuman na diay kita sa atong panaw.

Ang ebanghelyo ni San Lucas karong adlaw nagpahinumdum kanato sa atong tawhanong kaantigo, kaalam og kahanas. Kaantigo tungod kay sa atong edukasyon nga napupo, gitudloan kita sa pagtan-aw sa mga butang sa kalibutan og unsaon kini sa paggamit alang sa kalamboan ug kauswagan. Ang edukasyon naghatag kanato ug kaalam aron kita mamahimong ligdong og kasaligan sa pagsabot ug pagpasabot sa mga butang sa kalibutan nga adunay kahalambigitan sa atong tawhanon nga pagkinabuhi. Ug kining maong kaantigo ug kalaam nagtukmod kanato aron kita mamahimong hawod o hanas (expert) dinha sa mga pagtulunan nga adunay kalabutan sa atong pamuyo, sa katilingban og ingon man sa kinatibuk-an diin kita nahimong inila og popular.

Mao kini mga binati kung mga kaigsonan ang gipasabot sa atong ebanghelyo diin si Hesus misaway sa katawhan sa ilang pagsabut sa dagway sa yuta og sa langit. Si Hesus miingon, “Inigkakita ninyo sa dag-om nga naggagikan sa kasadpan, moingon dayon kamo, moulan dili madugay, ug moulan gayod. Maantigo ang tawo motagna sa dagan sa panahon; maantigo ang tawo mobasa sa mga timailhan niining kalibutana; maantigo ang tawo mobansay-bansay sa mga lihok o aksyon sa kinabuhi. Apan ang dakong pangutana, maantigo ba kaha usab ang tawo mobasa, motagna og mobansay-bansay sa mga butang espirituhanun. Gisaway ni Hesus ang mga Judio ingon man ang mga kadagkoan sa templo ug mga namumuno niini dili tungod sa ilang kahanas og kaantigo sa pagbasa sa panahon ug pagtagna niini kudili gikondena ni Hesus ang ilang pagkatigpakaaron-ingon. Mga tigpakaaron-ingon sila kadtong maantigong mobasa sa dagan sa kalibutan apan walay alamag sa mga butang espirituhanon. Tigpakaaron-ingon sila kadtong maantigo kono mohatag ug solusyon sa atong problema sa kapobrehon, apan wala magasubay sa tinouray nga gabay nga mao ang pagtulun-an ni Hesus. Tigpakaaron-ingon sila kadtong aduna kunuhay pakabana sa kahimtang sa pamilya, ug nagsulong kunohay sa katungod sa mga kababaihan ug kabataan apan nagasuporta diay sa mga programa nga mipatay sa dignidad sa atong pagkanilalang sa Diyos ug miputol sa lubid sa kasantos nga nagbugkos kanato ug sa atong Labaw’ng makagagahum. Tigpakaaron-ingon silang nagpakabana sa tawhanong kahimtang sa tawo apan wala magtagad sa kalagno’ng panginahanglan.

Dili ang pagkamaantigo, ang pagakamaalamon ug ang pagkahanas ang hinungdan kung ngano sila gisaway ni Hesus. Tataw ang hinungdan, tungod kay sila nagpakaaron-ingon sa ilang pagkamalaamon, pagkamaantigo ug pagkahanas. Hesus sa Iyang pagkadiyos nagpaubos ug bisan sa iyang pagkamaalamon ug kaantigohan, nagpabilin Sya’ng nagmasinubtanon ug nagmasulundon sa tawag ug sa kagustuhan sa Amahan. Kay ang tinoud nga kaantigohan kadto maong kaantigo nga nagamit sa pagtuluan ni Hesus. Ang tinoud nga pagkamaalamon kadto maong kaalam nga nagagikan sa kaalam nga hinatag sa Espiritu Santo. Ug ang tinoud nga kahanas kadto maong kahanas ng adunay kahadlok ug pagtoo sa Diyos kinsa mao ang tinubdan og tubaran sa tanan.

Sa makausa pa, ang ebanghelyo ni San Lucas karon adlaw nagpahinumdum kanato sa paggamit sa atong mga tawhanong talento ug kapasidad dili aron lamang sa pagbasa sa kalibutanong mga hudya ug kalingawan kundi usab kini pagagamiton sa kalagnong katisbawan ug espirituhanong kalamboan. Ang atong pagkamaantigo, pagkamaalamon ug pagkahas ato usab nga pagagamiton sa mga butang langitnon aron sa pagsangyaw sa pulong sa Diyos ug sa pagpatunhay sa Iyang Gingharian alang sa kaluwasan sa tanan.

Uban sa grasya sa Diyos, kini ang atong mga panghinaut. Amen.

Pro-Life is Beyond Contraception

This is a letter I sent to the Philippine Daily Inquirer in protest of the DENR resolution on Mining Issue in Mindoro.

This is in support to the Open Letter of Bishop Broderick Pabillo, DD addressed to DENR Secretary Lito Atienza published in the PDI yesterday.

I am not from Mindoro but as I write this article I ask my self what concerns me to air my view? This is because I believe that the issue involve is not just about mining in Mindoro but it is about the care of environment as a whole. It is all about life.

Secretary Atienza is a known defender and advocate of Pro-Life. I deeply admire him for promoting that noble cause. However, I wish to remind him that the issue of pro-life doesn’t only limit to contraception and abortion; it includes, more importantly, issues about killing environment. Mining, even if how responsible, kills the environment. It is worst than abortion. It is worst than using condoms and contraception. It destroys the order of nature. More so, the Environmental Compliance Certificate (ECC) issued by DENR Sec. Atienza did not only violate the law but flatly insulted the people of Mindoro . His act of bypassing the right of the people of Mindoro on this concern is an insensitive display of his arrogance of power. I wish again to remind him that DENR does not own Mindoro and that issuance of ECC directly offends life and kills social justice.

I claim that the process of granting Intex Resources, the mining firm that wants to exploit and rape the nature of Mindoro , has much irregularity. In the letter of Bishop Pabillo, the DENR did not recognize the LGU’s moratorium on mining; the failure to conduct genuine public consultation and the refusal to recognize the sustained rejection and with holding of consent of the legitimate Alangan and Tadyawan Mangyans to be affected by the mining operation.

It saddens me to think that Sec. Atienza whose advocacy is in promotion of life rejects life in its truest essence. I was with the hunger strikers two days ago and upon seeing them my heart broke in tears. It was not that easy to make such a sacrifice, but they are prepared to die for hunger than seeing Mindoro will die in the hand of foreign exploiters.

Again, this is not an issue of mining per se. I believe this is an issue that deals on how determine are we in protecting our already devastated natural environment. If Lito Atienza does not understand and know the present situation on our environment: the issues on global warning and climate change, uncontrolled floods and landslides and many other deadly calamiites, may I then request his son, Kim to lecture his father about these matters. This is a very shameful fact to the DENR whose primary duty is to protect and defend our environment. The world really changes: “it is horrifying to note that we need to fight our government to save our environment.”

If Secretary Atienza will not listen to the pleading of these poor Mangyans, the Mindoreños and all Filipinos of good will, he should do not campaign on pro-life programs, he has no right!

Hesus: Ang Diosnong Magtutudlo

Ang pulong sa kinabuhi karong adlawa mao ang pagkamagtutudlo sa atong Ginoo. Si Hesus gihulagway nga usa ka inilang mamumuno, usa ka lider. Apan likod nianang tanan, si Hesus usab gibantog sa iyang pagka maayong magtutudlo. Ang buhat sa usa ka magtutudlo mao ang pagpaambit sa iyang kaalam ug sa iyang kaantigo ngadto sa iyang mga taga-sunod. Sa atong konteksto karon, ang mga magtutudlo mao kadto silang mga individual nga gitahasan sa pag-umol sa atong mga kabataan aron makakat-on sa sakto ug igong edukasyon. Sila kadto mihatag sa ilang panahon aron ipasabot ang mga butang sa kalibutan; sila kadtong mihimo ug daghang sakripisyo sa ngalan sa ilang gipanumpang propesyon.

Kining maong pagsabot sa pagkamagtutudlo sa atong panahon karon, susama sa gihapon ang pagsabot sa pagkamagtutudlo ni Hesus. Matud pa sa atong ebanghelyo karon, “walay tinun-an nga labaw sa iyang magtutudlo.” Nga sa ato pa, ang magtutudlo kinahanglan aduna’y igong katakus og kahanas alang sa pagtudlo sa kaayuhan sa iyang mga tinun-an. Wala kini magpasabot nga kinahanglan magmapahitas-on ang mga magtutudlo sa ilang mga tinun-an, kundili, isip usa ka magtutudlo, ilang puy-an ang mga butang nga magdala og katarung, kaayuhan, ug katisbawan ngadto sa ilang nga tinun-an.

Diha sa atong ebanghelyo, gihulagway usab ni Hesus nga ang usa ka magtutudlo, giilang usa ka modelo, usa ka ehemplo sa kahinlo ug kaangayan. “Kung ang pangulo sa panimalay ginganla’g Beelsebul, unsa pa kaha ang kangil-ad ang ihingalan sa iyang mga sakop?” Modelo sa katarung, mao kini ang usa ka hulagway sa usa ka magtutudlo. Kung siya nagpuyo sa kangil-ad, dili hilayo nga ang iyang mga tinun-an mamahimong susama kaniya. Ang nakita, nadungo’g ug nabati sa mga tinun-an ngadto sa ilang mga magtutudlo, mamahimong gabay sa ilang inadlaw-adlaw nga pagpuyo. Daghang mga higayon nga mas mosalig ug motuo ang mga kabatan-onan ngadto sa ilang mga magtutudlo kaysa ilang mga ginikanan. Tungod kaysa pagsabot sa mga tinun-an, adunay katungod ug katuhoan ang mga saysay sa mga magtutudlo kay sila gisaligan man niining maong tahas. Mao kini ang panghinaut ni Hesus, ato untang paminawon, tuhuan, ug puy-an ang iyang mga saysay isip atong Diosnong Magtutudlo.

Sa katapusan, gisaysay ni Hesus nga ang moangkon sa atubangan sa mga tawo nga siya akoa, angkonon ko usab atubangan sa akong Amahan sa langit. Ang dili moankon nga siya akoa, dili ko usab angkonon atubangan sa akong Amahan sa langit. Sa laktud nga pagkasulti, mga binate kong mga kaigsoonan, ang dili modawat sa mga magtulun-an ni Hesus isip atong magtutudlo, wala’y luna sa gingharian sa Diyos. And dili mosunod sa iyang kabotbot-on alang kanato, walay luna sa gingharian sa Diyos. Ang nagpabilin dinha sa balay ni Beelsebul, walay luna sa gingharian sa langit. Wala silay luna sa gingharian sa Diyos dili tungod kay dautan og madumtanun ang Diyos, dili tungod kay wala malooy ang Diyos kanila, kung dili bisan pa sa kadako ug sa kalapad sa gugma ug kalooy sa Diyos, kining mga tawhana midumili sa pagdawat niini. Kay sila midumili man, bisan ang Diyos wala nay mahimo pa niini. Walay mahimo ang Diyos dili tungod kay siya dili gamhanan, kundili, tungod sa iyang gugma, siya mi-respeto sa kagawasan sa tawo, kagawasan nga siya mismo ang mihatag sugod pa sa sinugdan sa iyang pagmugma sa kalibutan.

Isip atong Diosnong Magtutudlo, nangandoy si Hesus nga magkahiusa kitang tanan. Nangandoy siya nga kitang tanan makapahimulos sa kinabuhing tunhay, kinabuhing hapsay ug madagayaon. Apan kining tanan mahingpit lamang kung kita nga iyang mga tinun-an, mihatag sa atong panahon aron ato siyang mapaminaw, mihatag sa atong kaalam aron ato siyang masabtan, ug mihatag sa atong kusog aron atong mabuhat ang iyang ipabuhat.

“Ang dili moangkon nga siya akoa atubangan sa mga tawo, dili ko usab angkonon atubangan sa akong Amahan sa langit.” Amen

San Juan Bautista: Pinili, Tinawag, Pinalabi

Karong adlawa gitagaan kita ug kahigayonan aron atong pamalandungan ang kinabuhi ni San Juan Bautista, ang magbubunyag, ug tig-paila ni Jesus. Siya usa ka anak sa usa ka babaye nga ginganla’g Isabel, ig-agaw ni Maria, ang Inahan sa Diyos. Si Isabel usa ka babaye nga sa dugay’ng panahon wala matagai og grasya sa pagpanamkon og anak. Ang iyang bana nga si Zacarias, usa sa mga inilang mamumuno sa templo, nagmaduha-duhaon sa pagtoo nga manamkon ang iyang asawa, gibawian sa Diyos sa iyang pandungog og tingog. Ug sulod sa pipila ka mga bulan, si Zacarias nahimong amang og inutil.

Ang situasyon sa pagkatawo ni San Juan, usa ka situasyon nga matawag nato og dakong milagro. Usa ka dakong gasa nga dili matudkad sa tawhanong pagsabot; kinsa ang nagatoo nga sa iyang panuigon ug katiguwangon, si Isabel manamkon og manganak. Kinsa ang nagatoo nga sa panuigon ug katiguwangon ni Zacarias, siya makahatag og liwat nga mamahimong labaw sa tanan mga mortal. Ug kay kini kabobot-on man sa Diyos, nahimugso si San Juan nga himsog, maisog ug puno sa kaalam. Kining tanan tungod sa kabobot-on sa Diyos.

Gikan sa sinugdanan sa iyang pakahimugso, si San Juan pinili sa Diyos, tinawag sa Diyos ug pinalabi sa Diyos. Si San Juan pinili sa Diyos aron mamahimong “tingo’g nga nagasinggit sa kamingawan,” siya ang propeta sa kamatuoran, siya ang nag-amdam sa dalan nga agian sa atong Manunubos. Siya ang pinili aron mohinlo sa iyang pagalaktan og moandam sa katawhan.

Gawas sa iyang pagkapinili, si San Juan tinawag sa Diyos aron muguba sa kulturanhong panlantaw nga kun ang usa ka magtiayon wala kahatagi og anak inilang sinalikway sa Diyos. Usa ka tawhanong pagsabot nga wala magasubay sa pagsabot sa Diyos, hinonoa nahimong sukaranan aron sa pagdaog-daog og pagbiay-biay sa uban. Sa pagtawag sa Diyos ni San Juan nahimugso ang bag-ong kulturanng langitnon mao kining pag-ila sa Diyos nga mahigugmaon, Diyos nga maloloy-on ug Diyos nga tigpanalipod sa mga dinaog-daog.

Ang ikatulo ug katapusan karakter, si San Juan pinalabi sa Diyos. Pinalabi si San Juan tungod kay siya lamang ang nilalang nga labaw sa tanan. Walay nilalang sa langit og sa yuta nga makatupong sa kahalangdun ni San Juan. Pinalabi si San Juan tungod kay pinaagi kaniya, nakabaton ang kangitngit og kahayag, nga pinaagi kaniya ang dalan nga pagalaktan ni Hesus naandam, nga pinaagi kaniya, ang kalibutan nahimong angayang luna aron dinhi mahimugso og magpuyo ang Diyos nga nahimong tawo. Tataw og matuod gayud nga si San Juan, pinili, tinawag og pinalabi sa Diyos.
Niining kapistahan ni San Juan Bautista, kita gipahinumduman sa atong pagkapinili sa Diyos, pagkatinawag og pagkapinalabi. Sama kang San Juan, kita gipili aron mahimugso niining kalibutana; sama ni san Juan kita gitawag aron sa pagtuman sa tumong sa atong pagkahimugso. Ug sama kang San Juan kita pinalabi kay kita gitawag sa pagtuman sa tumong sa atong pagkahimugso.

Matag usa kanato adunay tumong sa atong tagsa-tagsa ka kinabuhi. Ug atong dakong responsibilidad ang pagtuod niining maong tumong. Ang tibuok kinabuhi ni San Juan mao ang kinabuhi sa pagpangandam lamang sa dalan alang kang Hesus. Ug sa dihang natapos na ang iyang tumong sa kinabuhi, malipayon syang mipadaplin sa dalan nga iyang gi-andam aron paghatag ug himaya sa tinuod nga mesiyas. “He must increase and I must decrease.” Mao kini ang mapaubsanung pulong nga gibungat ni San Juan kay klaro alang kaniya ang iyang tumong dili nga siya mao ang hari, kundili, mi-anadam lamang sa pag-abot ni Hesus.

Mga binati kong mga kaigsoonan, si San Juan ang atong panag-ingnan sa atong pagpangita sa tumong sa atong pagkahimugso. Sama ni San Juan, kita unta maga-andam sa dalan nga pagaagian ni Hesus, magahinlo niining maong dalan aron sa iyang unyang pag-abot, Siya malipay nga makakita nga maayo ug matarong ang kalibutan nga iyang minugna. Ug sa iya unyang hunsay nga pag-abot, kita, sama ni San Juan, mga pinili, tinawag og pinalabi, mopadaplin nianang maong dalan, ug mohatag ug dakong pagyukbo og pagtahud kaniya nga Hari sa Himaya.

San Juan Bautista, Iampo mo kami. Amen

San Pedro ug San Pablo: Haligi sa Simbahan

Karong adlawa ang tibuok Kristohanong Simbahan nag-saulog sa Solemnidad ni San Pedro ug San Pablo, mga Apostoles sa pagtoo ug mga haligi sa Kristohanong kumunidad. Dinhi sa atong ebanghelyo karon gisaysay ni San Mateo ang kahalangdon ni San Pedro isip gipili sa Amahan nga mamahimong unang mamumuno sa bag-ong tinukod nga kristohanung katilingban nga atong gitawag og Simbahan. Mibati si Hesus nga ang iyang takna haduol na apan tataw kayo ang kadako og sa kalapad pa sa mga buluhaton nga wala pa o layo pa sa katumanan, buluhaton sa pagpakaylap sa Gingharian sa Diyos, mga buluhaton nga magpalig-on og magpadasig sa pagtoo sa Diyos.

Sa pagtubag ni Pedro sa pangutana ni Hesus kon kinsa siya alang kanila, nga siya mao
ang Mesiyas ang Anak sa buhi nga Diyos, naangkon ni Pedro ang kahingpitan sa pagsalig
ni Hesus sa Iyang pag-ingon: “Ikaw Pedro, nianang bato, tukuron ko ang akong Simbahan.” Nga ang imong idili dinhi sa yuta, idili usab ngadto sa langit og ang imong itugot diri sa yuta itugot usab sa langit. Niadtong adlawa, namugna ang Simbahan ubos sa giya ni Pedro ang unang magbalantay, ang unang haligi sa tinukod nga katilingban, ang unang Santo Papa sa Simbahang Katoliko.

Kining maong pagsalig nga gihatag ni Hesus kang Pedro, mao kini nga pagsalig nga gipangayo sa inahan ni Santiago ug Juan, nga unta sila palingkuron sa iyang wala og sa iyang too sa adlaw sa Iyang paghari. (Mat.20:20-21) Apan mitubag si Hesus nga ang katungod sa pag-ila kung kinsa ang molingkod sa Iyang wala og sa Iyang tuo mao kadto siyang pinili sa Amahan. Si Pedro ang maong bulahan nga gipili sa Diyos, dili tungod kay siya abtik, maantigo, ug makamao, kundili tungod kay nakita sa Amahan ang kasingkasing ni Pedro nga amdam sa kanunay nga motahan sa iyang kaugalingon, si Pedro adunay kaisog og labaw sa tanan si Pedro mipadayag sa iyang pagkamatuod nga tawo, sa iyang pagkamatinudmanun sa iyang kaugalingon, bisan og sa makadaghan siya napakyas, apan sa makadaghan usab mibarog og gi-bag-o ang kinabuhi. “If we are fallen three times, we need to rise up four times.” Mao kini ang gibuhat ni Pedro.

Sa laing bahin ato usab lakbitan og hisgot ang laing haligi sa pagtoo, inilang manunulat, inila sa iyang kalaam og kaantigo, inila isip Apostoles sa mga Hentil. Si San Pablo usa ka tawo nga puno sa kaantigo, kahanas dinha sa natad sa pagsulat og pagsangyaw, an eloquent public speaker, nga nagpuyo sa siyudad sa Mediteranea, inilang siyudad sa mga intellectual. Ug nahimong usa ka mamlulutos sa mga kristayino sa wala pa siya makaila kang Hesus.

Bisan og nagpuyo siya sa panahon sa kinabuhi ni Jesus nga taga Nazareth, si San Pablo wala gyod makakita kaniya sa dayag niya nga kinabuhi. Busa, human siya mabutahi sa dalan paingon sa Damasco, gibati niya ang panginahanglan pagpakighinabi sa unang mga sumusunod sa Ginoo. Misulat si San Pablo og mahinungdanon nga asoy sa iyang pagpakigtagbo sa pipila sa mga paulo'g duha ka mga tinun-an: una sa tanan kang San Pedro nga gipili nga Kephas, ang aramaiko nga pulong sa bato nga buhi, nga ibabaw niini gimugna ang Simbahan (cf. Gal 1, 18), kang Santiago, "ang igsuon sa Ginoo" (cf. Gal 1, 19), ug kang San Juan (cf. Gal 2, 9). Wala managana si San Pablo pag-ila kanila isip ang mga "haligi" sa Simbahan.

Gipadangat kini ni San Pablo sumala sa iyang nadawat nga pamulong: "kay akong gitudlo kaninyo isip nag-una nga pagkamahinungdanon ang ako usab nga nadawat". Busa mi-insistir siya nga magmatinud-anon sila sa iyang nadawat ug nga matinud-anon kini nila nga itugyan ngadto sa bag-o nga mga Kristiyanos. Kang San Pablo, ang mga pulong ni Jesus sa Kataposan nga Panihapon matuod nga naa sa taliwala sa kinabuhi sa Simbahan, ang naghimo niini nga Simbahan. (cf. 1 Cor 11, 23-25)

Dako ang nahimong tampo ni San Pablo sa pagpakaylap sa Kristohanong pagtoo. Ug bisan si San Pablo mismo miila nga kini usa ga gasa sa Diyos. Kauban ni Pedro, gipili sa Diyos si Pablo, dili tungod sa iyang kaantigo og kahanas, kundili tungod, sama kang Pedro, amdam motahan sa kaugalingon, adunay kaisog, og tawong matuod.

Atong pamalandungan nag ang maong kapistahan sa duha ka mga bulahan naghatag kanato og panag-ignan ilabi na niining atong kalibutan karon. Labaw pa niini, kita isip mga sumusunod ni Hesus, diha sa mga lakang ni San Pedro ug San Pablo, gihagit kitang tanan nga magpabiling mainiton, madasigon og matouhon dinha sa Simbahan ang giulahan sa dugo og singot, gihaguan ug gipakamatyan sa mga Apostoles. Kita, uban sa pagdayeg sa Diyos, kinahanglang mapasalamaton kanila kay ang dagway sa atong Simbahan karon utang nato kini sa mga kahago og sakripisyo ni San Pedro ug San Pablo ug kaubanan.

Isip panapos, hinaut unta nga sama kanila, San Pedro ug San Pablo, magbaton kita og kaandam sa pagtahan sa atong kaugalingon aron panalipdan ang Simbahan, magbaton kita og kaisog batok sa mga buot moguba niini, ug labaw sa tanan, magmatinudanon kita sa paghigugma ug pagatiman niining tinoud nga Simbahan, ang Romanhong katolikong Simbahang, nga tinukod ni Hesus ibabaw sa bato nga si Pedro. Hinaut pa unta uban sa grasya sa Diyos

San Pedro ug San Pablo, i-ampo ninyo kami! Amen

After Years of Seminary Formation

After 10 years of seminary formation, the time has come for me to be sown back to the field. It is now the time to put into practice what I have studied and to live the theories of my learning.

Indeed, I realize that priesthood as a ministry of God is and was never been a profession to be enjoyed but a mystical response to the call of the Divine; thus it is a vocation to be lived. Ang pagpapari ay hindi hanap-buhay, kundi pag-bibigay buhay. It is never been a work to fulfilled but a service to be delivered. It is never been a social status to be pleasured with but a social sacrifice to be persevered.

As I commit to this life that God called me to be, I have to forget a lot of who am I. The life that I am going to live is a life of total self-giving and because I need to give, at times, it is hurting.

The life that I am going to live is a life of constant purification of my human desires and instincts, and because I need to be purified for God, at times, it is relenting.

The life that I am going to live is a life of constant understanding and forgiving and because I need to forgive to bring people closer to God, at times, it is disturbing.

The life that I am a going to live is a life of love and because I need to love the way the Good Shepherd loves, at times, it is sacrificing.

More importantly, the life that I am going to live is a life of prayer and sanctification and because I need to pray to sanctify the lives of my flock, at times, it is uninteresting.

Notwithstanding, even if how uninteresting that life will be, as a priest I should pray for my flock. Only a holy priest can make a holy flock. And in order for the priest to be holy, he needs the prayer of his flock. Please pray for priests and seminarians; please do continue to pray for us. If we could have holy priests in our midst, we will have a holy world to live.

Priesthood and Theology of Symbols

The ministry of Jesus is best explained in the light of symbols. After all, Jesus is in his entire life is a symbolism in itself. People see Jesus as a spiritual symbol. He is a prophet sent by God and a teacher of the commandments of the Old. He is to come to liberate the world from sinfulness and to free the humanity from the destruction of death. Hence, Jesus in his public life was a symbol of spirituality.

On the other hand, Jesus is also seen as a symbol of politics. As a messiah, prior to be spiritual savior, Jesus was expected to be a liberator from political oppression of His people. He was expected to fight sword by sword against the tyrant and will grant full freedom to Israel. He was asked to comment about tax, about the law and even about socio-political cases. More so, his death was a political death. Jesus died not really a spiritual martyr, but because of the play of power. It was all about power play. His death was all about politics. Jesus was convicted and sentenced to death because of power play; his crucifixion was a by product of political power play.

That was the symbols that Jesus brought.

But what does this symbolism of Jesus does with us?

As followers of the one priesthood of Christ, we are to imitate the symbols that Jesus brings. As sharer of the priesthood of this high priest, we too are expected to inherit the contents of the priesthood of the high priest. We too are to bring these symbols of Jesus to others. We ourselves will also become symbols.

I was invited to a dinner in the house of a classmate then. It was her birthday and she was also inviting some of our classmates before to come. I told my other classmate to go with me for me to have a companion in going to the party. I did not know that this classmate of mine would still to attend mass before proceeding to their house. So it was already late at 6 in the evening and that the birthday celebrant called me up to ask where I was. I told her that I was still waiting for the other classmate who was at mass.

As we arrived, I noticed that there were a lot of people around. She called me immediately and said to the crowd, we could now start dining Al John is here and he would bless the food. I was in deep surprise. I could not paint my feelings then and to imagine that those people around may now be starving and that perhaps they were so thankful that at last they could not eat with my arrival. What adds to my shame was the fact that most of those who were present were my former elementary school teachers. They joined the crowd in waiting for the food to be blessed by me. What an experience!

I came to realize that I was asked to pray over and bless not because I am Al John but because I am a seminarian. I was not bringing my own identity. What is in me is the attached power of the symbol I posses. I believe in your own little ways you also have this share of experience. And perhaps when you report to your apostolate areas, people are so accommodating and so welcoming on you. Don’t be deceived, they are doing that not so much because of whom you are, but simply because of the title you bring. You are “the frater” assigned in our barangay. Indeed, you are the “Frater” sent to live with them and share their lives with you. People lend you their beds, offered you the finest food, provided you the finest drink or sometimes it is a fiesta when the frater is around, not because of who you are, but then again, because of the attached symbolism in your names as seminarian and as priest. This is what I mean of symbol. And there is power in the symbol.

But how do we use this symbol in us?

When we speak of symbol, we speak of the power in it. Are we using this power to exploit people or manipulate people? Or are we using this power to advance service? It is but unfortunate that sometimes, after the foster family accommodated you in manner of a king, at the end, you are courting their daughters or their sons. Is it not exploitation and manipulation? Bishop Tagle called it, insensitivity in its truest sense, indecency most sublime. And I agree. People who have given the privilege to have symbols in their name, most especially symbols that bring the identity of Jesus must live according to the identity of the symbolism of Christ.

But as a matter of argument, some would justify it by saying we are just true to our feelings. We just simply obey our thirst. I am also human and I have that feeling that I cannot run away. Well, to be true to oneself is good, but doing something for oneself is better. Then what you do you mean of “magpakatotoo.” It is “paggawa ng karapatdapat ayon sa totoo.” Anu ba ang karapatdapat na gawin sa katotohanang ikaw ay isang seminarista o di kaya pari man? What is then the right thing to be done by the fact that you are a seminarian or a priest? Does obeying one’s thirst immoral? I don’t think so. But what makes it immoral is the inconformity of the symbol you have to the action you do. In the first place, you know that you are a seminarian and the right thing to be done is to act according to the symbol you bring. There is no other way around than to go around.

I am emphasizing this not because I am a perfect person but because this is where I am led by the Spirit. In my reflection I am called to say about these things. When I am sharing these, I am not preaching my life, but preaching it to my life as well. In many ways I used the symbols in me to advance my personal interest. In many ways I too, become a victim of my own fleshly thirst. The Spirit wants to us to be reminded that we are symbols; thus, we live according to that symbol!

Symbols are very important and it gives us an identity of who we are. If you cannot take the demands of the symbol, so don’t remain to be that symbol. The doors are wide open, you can always leave. The symbolism in the ministry of Jesus is something to do with our own ministry now and not in the future. We have to admit, in our name, the symbol is being attached. The choices are we may take the symbol and live according to that symbol or leave the symbol behind, after all the Church also needs good citizens to inherit the Kingdom and not just priests.

This is what Jesus is telling us and this is what Jesus wants us to do.

Chapter I – Where Is the Lord in the Dogma on Creation?

In the beginning God created heaven and earth. God saw all he had made, and indeed it was very good.
Gen 1.1,31a

A. Personal Existential Expositions
a.1.) Acknowledgement of the Sovereignty of God

I begin this dogma synthesis by submitting to the sovereignty of the Almighty God who created the world and everything on it. It is an inescapable truth that the doctrine of creation is the fact of the sovereignty of God. Creation, inevitably, is rooted in divine sovereignty. This doctrine presupposes mighty creative power, something which St. Paul makes clear to the Romans when he says that "the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead" (Rom. 1:20).

I was born second in the family of three. I thought for the past 13 years that I was the youngest in the family. Being the youngest, I had all the privileges and love. I was so grateful for the love and care my parents had given to me until the day I knew that a new member was to be born. At first, I had a feeling of disappointment knowing the fact that the presence of the new baby would change everything in my life. I had a lot of fears that my parents would not mind me anymore because their attention would all be now to the youngest. The title that I had enjoyed a lot in past 13 years, “the youngest,” would be now stripped from me. I was not prepared to be set aside and I was not used to be neglected by the family.

However, when the baby was born, I had sensed something which I did not expect. Deep in me I was so happy to see a new creation to be a part of our family. My fears and anxieties then, became my joys and excitements. Indeed, instead of being afraid of losing importance in the family, I insisted to care my younger sister, seeing her as a precious gift God ever given to me and to my family. My care to our youngest made me more loved by my parents and made me more important as ever.

Thinking of those experiences, I cannot but reflect on the greatness and sovereignty of the Almighty God. Whoever thought that in the past 13 years we would have a new member in our family? And whoever thought that after the birth of our youngest, my point of view on many things changes everything in my life. Creation is about God ultimate power, it is about God’s overflowing love and out of that love that we are created.

a.2.) Created in the Image and Likeness of God

The creation of mankind acquires special significance in the Biblical Creation Story. It is here where God creates a creature that is higher than the animals — a being which possesses a special likeness to Him, and is created in His very own image. It is this creation — God's final — that is the pinnacle of the Story. The prior six days, and every creation event occurring within, has led up to this profound moment. For in humanity, God has developed a being that is capable of developing a personal, spiritual relationship with Him. In addition, for the first time in the Bible, God directly communicates with mankind. He does this in Genesis 1:28 when, after blessing the first man and woman, He instructed them to "Be fruitful and increase in number . . ."

The personal relationship that spiritually bonds us with God is unique on our world. Plants, though certainly living entities, are incapable of thought. The animal world primarily consists of creatures that act on instinct. Some of the "higher" animals — mammals, such as dogs, apes, or monkeys — appear capable of intelligent thought, but do not form a spiritual relationship with God. In all of creation, we alone have been blessed with this wonderful ability and opportunity.

“When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, the son of man that you care for him? You made him a little lower than the heavenly beings and crowned him with glory and honor. You made him ruler over the works of your hands; you put everything under his feet: all flocks and herds, and the beasts of the field, the birds of the air, and the fish of the sea, all that swim the paths of the seas.” - (Psalms 8:3-8 NIV)

We have all been made in the image and likeness of God, and because of this, each of us is capable of determining our own destiny. Unlike the plants and animals, God has endowed us with the ability to form a relationship with Him, the ability to increase our knowledge and wisdom, and the responsibility of caring for the world that He has given us.

The fact that we are made in His image and likeness should inspire us with a sense of duty and purpose. As His primary creations, we are obligated to emulate and exhibit His divineness. We may find it complimentary that we have been made in His image, but all too often we have neglected the responsibilities that it entails. Above all of His Earthly creations, God has endowed each of us with a unique soul — making us accountable for all of our actions.


B. Doctrinal Expositions
b.1.) The Doctrine of Creation

The doctrine of creation is that God created everything, both the visible worlds and the invisible, out of nothing. Without the continuing creative activity of God at every moment, the cosmos would not be; it would be naught. Speaking of the Logos-Word of God, holy John the Theologian writes, “Through him all things came into being, not one thing came into being except through him.” (Jn 1.3 [NJB])
Creation, as we have seen, is rooted in the divine decrees (cf Ps. 8:3), is a manifestation of divine power (Rev. 4:11), and, was pronounced "very good" on its accomplishment. In addition, it is clear from Scripture that creation was an act of the triune God - Father, Son, and Holy Spirit. The act of creation provides a clear demonstration of the Trinitarian doctrine.

b.2.) Creation absolutely an Act of God

The work of creation is attributed to the Godhead, the one living and true God, revealed to us in Holy Scripture. This is clear from the Genesis narrative, and also from many other Old Testament passages (cf Deut. 4:32; Ps. 104; Isa. 45:5-19; Mal. 2: 1 0) and also from New Testament passages (cf. Mark 13:19; Acts 17:24; Eph. 3:9; Rev. 10:6). Such references may correctly be taken as referring primarily to the creative activity of God the Father. Specifically, however, we are told that "all things" owe their origin to "God, the Father" (I Cor. 8:6).

b.3.) Creation through God, the Son

While creation is predicated primarily of God in the unity of His being, there are specific instances of this creative work being accomplished through God, the Son (the Lord Jesus Christ), and the Holy Spirit. In His incarnation (John 1:14; Phil. 2:6-7) Jesus took human flesh, without sin (Phil. 2:5). He was "sent" by the Father (John 5:37). But he had existence before His incarnation. This is beautifully brought out in His prayer recorded in John 17: "And now, 0 Father, glorify me with your own self with the glory which I had with you before the world was" (v.5).

In another place He is recorded as saying: "Before Abraham was, I am" (John 8:58). Specifically, the work of creation is attributed to the Son (cf John 1: 1-5). This is most explicitly brought out in the Letter to the Colossians where we read that is was by the Son that all things "were ... created, that are in heaven, and that are in earth visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him: and he is before all things, and by him all things consist" (Col. 1: 16-17). This enlarges on a statement of Paul's elsewhere, that "of him and through him, and to him are all things: to whom be glory for ever" (Rom. 11:36; cf Heb. 1:2).

b.4.) The Spirit in Creation

The Holy Spirit is the third person in the Trinity (Matt. 28:19; 2 Cor. 13:14), "eternally proceeding from the Father and the Son" (WCF, II, 3; cf John 15:26). He too is active in creation. The first indication of this is given in Genesis chapter 2 where we are told that the 'Spirit of God moved upon [or, hovered over] the waters" (v.1). This is confirmed by such texts as Job 26:13 (cf 33:4) and Psalm 104:30 (cf Ps. 33:6) and Isaiah 40:13.

Moreover, the creation is good because it is created by God, who is the author of good. He is, himself, good and goodness, light and life, and so the work of his hands is innately good for that very reason.
God creates the cosmos out of nothing, and it is very good. That is the essential dogma of creation.

Chapter 2: Where is the Lord in the Dogma of the Blessed Trinity?

“Unto thee it was shewed, that thou mightest know that the LORD he is God; there is none else beside him.”
(Deut 4:35)

But about the Son he says,
"Your throne, O God, will last for ever and ever,
and righteousness will be the scepter of your kingdom.
(Heb.1-8)

“God is Spirit, and his worshipers must worship in spirit and in truth.”
(John. 4:24)


A.) Personal Existential Expositions
a.1.) The Trinity and Creation

Our belief of the doctrine of creation is essentially connected in the dogma of the Trinity. I choose to incorporate creation to this chapter because I find it easy to connect the relation of these realities. In Genesis 1:1 - God created the heaven and the earth in the beginning. The Bible clearly and repeatedly claims that God made the heavens and the earth and everything in nature.

Moreover, my reflections on the Blessed Trinity start by contemplating on the reality of the world where I live. It is evident that when we look at the world around us, we are astounded by its immense diversity, which also is a clear sign of the diversity that exists in the Triune God. The diversity that we experience in shape, color, sex, language, culture, religion and way of life, cannot but be God's plan for the whole world. How monotonous and boring the world would have been if it were devoid of any diversity and variety!

Is it not most fitting and proper then that we acknowledge diversity as God's precious gift and also accept and respect it? It is indeed sad to see that people are very much divided and discriminated against on the basis of language, culture, color, sex and religion. If the white, black or brown people cannot get along with one another; if Hindi, Bengali, Tamil and Bhojpuri-speaking people cannot tolerate one another; if Shuddras, Vaishyas, Rajputs and Brahmins cannot see one another; and if Hindus, Muslims, Sikhs and Christians cannot respect one another, it would indeed be a sin against the Triune God, from whom all diversity has proceeded.
We are diverse and yet called to be one just as the Holy Trinity is distinctly three and one at the same time. But we can be one only in as far as we accept and appreciate the other who is different from us. Let us remember that it is not uniformity that God wants but unity in diversity.

When I speak of unity in diversity, it means to me that our life has one ultimate purpose. We are all directed toward the one happiness that is in union with our God. However, to achieved such happiness there are varied ways and means on how to get there. The diversity that I mean is on our way of actualizing our desire for happiness that is in union with God.

I have two sisters and every time we are together we often times argue with one other. It just happened that our minds would really not meet in a certain idea and we keep on disagreeing. When my younger sister expresses her contention, my older sister will oppose and express her own. If I will speak about morality, both of them, in chorous, will always judge that the Church teachings are obsolete and no effect at all to the lives of the faithful. And when they will discuss about today’s trend, I will strongly diverge to their point and stress to what I believe is right. Those are samples of the topic that we find difficult to concur to. Nevertheless, when it comes to food or dessert, we are one in saying, “Yes.” We are one in one thing, we love to food.

a. 2.) Blessed Trinity as a Relationship of the Father, Son and Holy Spirit

The Blessed trinity in my reflection, although it’s not about conflicting views of the three persons, is something about relationship. It is about the story of the Father fully known in the Son and perpetuated by the presence of the Holy Spirit of Love. They are distinct in persons but one in divinity. My sisters and I we at times distinct in our views about thing but we share deep about food not simply because of food alone but because we have relationship as brothers and sisters, as a family. We might yell and screaming to one another in a certain point but we remain friends because we belong to one family.

The Blessed Trinity can be understood in the same way not in the context of conflict but in the context of relationship.

The story of salvation in Jesus Christ teaches us that it doesn’t do simply to talk about God only in singular terms. God may – indeed must – be One, but there is relationship within God. The “Three Persons” in a dynamic relationship. And what binds them together is Love. There is a dynamic unity of love and will which means that God sends Jesus into the world to be the savior of the world that means dying in the cross. But Jesus is no unwilling sacrificial lamb. In my years of biblical studies, I can attest that the death of Jesus is not because he is a victim of the will of the Father, but with all freedom, he embraced His death for ransom of the many. Jesus was a volunteer, a volunteer victim for our sins.

In the account of the John’s gospel, Jesus’ high priestly prayer establishes that there is a unity of divine will! The love of God for the world is matched by the love of the Son in going to the cross. The loving self-sacrifice of the Son is matched by the love of the Father, who abandons himself to the loss of the Son.

The Spirit is sent in the same way as the Son is sent. In the same John’s gospel, the Spirit is “Another Christ”. However, in the letters of St. Paul, he picks up on this, when he insists that anyone who has the Spirit belongs to Christ because the Spirit is the Spirit of Christ (as well as the Spirit of God). The role of the Spirit is to “lead the disciples into all truth” ( Jn. 14:26, 15:26). Jesus makes the Father known to them. He does so as the Word made flesh- the one who has come from the bosom of the Father (Jn. 1:18). As such, the disciples can trust absolutely what they know of God through Jesus. To see Jesus is as good as seeing the Father. It is to see God – but in human form.

Jesus came to make the Father known. However, he was rejected and crucified. The rejection of Jesus was also the rejection of the God whom he called Father. Yet God does not allow the crucifixion to stand as the last word. Unknown to those crucifying him, Jesus is the Lamb of God, whose death takes away the sin of the world (John 1: 29). This means that the disciples preach Jesus. They don’t just repeat his message: now they have a further story to tell – the story of God walking among us in Jesus and saving us though his death and resurrection. They can tell this story because it is God’s story! The Jesus story is not simply the story of God acting through a man: it is the story of God as a man! Jesus is the act of God.

a.3.) The Oneness of God

“Three on one” therefore insists that we have first and always to speak about God in terms of relationality. To be God is to be in relationship. The relationship between God and the world flows out of the relationship of love that exists between Father, Son and Holy Spirit. It means that Jesus is not just a man of God, but God as a man! And if Jesus shows us not only what God is like, but what it means to be human, then we come to understand that to be truly, fully and freely human – to have “Life in all its abundance” – is to be related in love to God and to one another.

B.) Doctrinal Expositions
b.1.) The Father

The Church professes her faith in the one God, who is at the same time the Most Holy and ineffable Trinity of Persons: Father, Son and Holy Spirit. The Church lives by this truth contained in the most ancient symbols of faith.
God is incomprehensible to us. He wished to reveal himself, not only as the one creator and Almighty Father, but also as Father, Son, and Holy Spirit. This revelation reveals in its essential source the truth about God, who is love: God is love in the interior life itself of the one divinity. This love is revealed as an ineffable communion of persons.

The mystery of the intimate life of God has been revealed to us by Jesus Christ: "He who is in the bosom of the Father, he has made him known" (Jn 1:18). The last words with which Christ concluded his earthly mission after the resurrection were addressed to the apostles, according to St. Matthew's Gospel: "Go therefore and make disciples of all the nations. Baptize them in the name of the Father and of the Son and of the Holy Spirit" (Mt 28:19).

The Old Testament has not revealed this truth explicitly. It prepared the way for it by showing God's Fatherhood in the covenant with his people, and by manifesting his activity in the world with Wisdom, the Word and the Spirit (e. g., Wis 7:22-30; Prov 8:22-30; Ps 33:4-6; Ps 147:15; Is 55:11; Wis 12:1; Is 11:2; Sir 48:12). The Old Testament has principally consolidated the truth about the one God, the hinge of the monotheistic religion, first of all in Israel and then outside of it. One must then conclude that the New Testament has brought the fullness of revelation about the Blessed Trinity. The Trinitarian truth has been from the beginning at the root of the living faith of the Christian community by means of baptism and the liturgy. The rules of faith, which we meet frequently both in the letters of the apostles and in the testimony of the kerygma, kept pace with the Church's catechesis and prayer.

b.2.) The Son

In the Bible, Jesus is often called the Son of God, which means that He is God made manifest in human form (John 1:1, 14). Jesus is the Son of God because He was conceived by the Holy Spirit (Luke 1:35), who is God. In Jesus' time, the phrase son of man was used to signify a human being. In relation to that, Jesus being the Son of God, means that Jesus is God.

Jesus possesses the same attributes as God and both are honored equally. John 5:21-23 says, "For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it. Moreover, the Father judges no one, but has entrusted all judgment to the Son, that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father, who sent him."
Both the Father and the Son perform the same works. John 5:24-27 confirm this: "I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life. I tell you the truth, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live. For as the Father has life in himself, so he has granted the Son to have life in himself. And he has given him authority to judge because he is the Son of Man."

b. 3.) The Holy Spirit

The Holy Spirit is one of the three persons of God: Father, Son and Holy Spirit. For many of us, this is a difficult concept to grasp. Scared Scriptures declare that there is only one living God, yet we learn from scripture that He comprises three separate personages. One way to partially visualize this concept is to examine the nature of water (H2O). Water is a single compound that can exist in three states – liquid, ice and vapor. An egg is another picture. It is comprised of the white, the yoke and the shell, yet it is still one egg. Of course, by no means do these examples paint a complete picture of our God, but they are illustrative of the fact that His three “persons” in no way invalidate His oneness.

The Holy Spirit is the primary presence of God among us today. He Reveals God through Scripture, by making Himself known and by guiding and directing God's people. He enables and empowers believers by giving and sustaining all life, by giving power and gifts to serve God, by bringing forth fruit in believers; and by purifying, teaching and uniting believers. But the Spirit's presence and blessing is dependent upon our response to Him: He brings blessing, but the blessing may be temporarily removed or lessened. Acting with hardened disobience towards the Holy Spirit brings strong judgement, and irrationally rejecting the truth of the Holy Spirit's work in Jesus and then attributing it to Satan cannot be forgiven.

The mystery of the Most Holy Trinity is the central mystery of the Christian faith and of Christian life. God alone can make it known to us by revealing himself as Father, Son and Holy Spirit. The Incarnation of God's Son reveals that God is the eternal Father and that the Son is consubstantial with the Father, which means that, in the Father and with the Father the Son is one and the same God.

The mission of the Holy Spirit, sent by the Father in the name of the Son (Jn 14:26) and by the Son "from the Father" (Jn 15:26), reveals that, with them, the Spirit is one and the same God. "With the Father and the Son he is worshipped and glorified" (Nicene Creed).

"The Holy Spirit proceeds from the Father as the first principle and, by the eternal gift of this to the Son, from the communion of both the Father and the Son" (St. Augustine, De Trin. 15, 26, 47: PL 42, 1095). By the grace of Baptism "in the name of the Father and of the Son and of the Holy Spirit", we are called to share in the life of the Blessed Trinity, here on earth in the obscurity of faith, and after death in eternal light (cf. Paul VI, CPG # 9).

"Now this is the Catholic faith: We worship one God in the Trinity and the Trinity in unity, without either confusing the persons or dividing the substance; for the person of the Father is one, the Son's is another, the Holy Spirit's another; but the Godhead of the Father, Son and Holy Spirit is one, their glory equal, their majesty coeternal" (Athanasian Creed: DS 75; ND 16).

Inseparable in what they are, the divine persons are also inseparable in what they do. But within the single divine operation each shows forth what is proper to him in the Trinity, especially in the divine missions of the Son's Incarnation and the gift of the Holy Spirit.

Chapter 3: Where Is the Lord in the Doctrine of Salvation through Jesus Christ?

“While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to the disciples, and said, "Take, eat; this is my body." Then he took a cup, and after giving thanks he gave it to them, saying, "Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will never again drink of this fruit of the vine until that day when I drink it new with you in my Father's kingdom.”
( Matthew 27:17-29)

A.) Personal Existential Experiences
a.1.) The Paschal Celebration
For some, if not all, non- Catholics, the celebration of the Holy Week, or the paschal mystery of Jesus, is a human cruelty, an exercise of irrationality and biblically unfounded. They have reached this condemnation to our Catholic practice simply because they found it improper to celebrate the passion of our Lord and to reminisce how he was brutally crucified in the hands of the Roman soldiers. It is, for them, totally unacceptable.

Nevertheless, for those believing Christians and Catholics in particular, this sacred tradition of the church is a perpetuation of Jesus’ command, “Do this in memory of me.,”(Lk. 22:19) referring to the living out of the Eucharist of which he, himself, instituted in the Last Supper. More so, those who continue to protest for the upholding of this tradition do not fully understand the meaning of the incarnation. Jesus was not a savior by chance; he chose to be our savior. He willed the will of the Father (Mt.26:42) and he died because that was the very reason of his birth (Jn.3:16).

The paschal mystery, in my personal perspective, should not be more focused on Jesus hanging on the cross but instead on the empty tomb. It is because the empty tomb which is the best portrayal of Jesus’ resurrection is the foundation of our Catholic faith. Hence, the whole commemoration of these events, the paschal mystery affair, should not end on Good Friday when Jesus was nailed on the cross but on Easter Sunday when Jesus was glorified and overcome the darkness of sin.

a.2.) Jesus’ Resurrection: A Personal Reflection

Jesus’ resurrection is our birth to new life; the foretaste of the life to come and the image of the new city of God. So for those who condemned this tradition as ridiculous remembrance of the dark past of the history of our faith is misguided in their theological understanding. The Catholic Church’s commemoration of the passion of Christ is a manifestation that our Church is not only a Church of the Good Friday but a Church of the Risen Lord. With that, it deserves a celebration for the victory of our faith.

But in a more personal level, I believe that the celebration of the paschal mystery that starts from the day when Jesus’ triumphantly entered into Jerusalem until the day when the disciple found the empty tomb is an experience of the mystery of the Divine. It is an experience of the mystery in a sense that I am in the fullness of the encounter of who God is. I know him as a God who created everything in this world, who sent His Son into the world so that the world may believe on him. I know him as a God who allowed that His only begotten Son be crucified for the remission of all the sin of the world and who on the third day His Son was risen from the dead to tell the whole world of His majesty and power. I know him as a God who despite everything the world has done, still sends His Spirit of love to continue to perform the ministry of His Son through the Church.

The perpetuation of the celebration of the paschal mystery, for me is an experience of the mystery of God. I am indeed fortunate that I, together with the Church, have given a privilege to witness again the event happened in Calvary and made it present through this sacred tradition of the Church. The whole celebration for me is not only a commemoration of our salvation and our victorious entry into his kingdom but also a commemoration of God’s endless love.

We keep on repeating, time and again this celebration of God’s marvelous love for us because, at times, we forget this event in moments we become unfaithful to him. The paschal mystery present in the Eucharist is, far beyond a practice, becoming an important part of our Filipino culture. It is in order for us to be reminded that we are saved by Jesus’ sacrifices and washed our sins through his blood. God wants us to know that salvation does not happen only in Calvary but in every day of our lives. And that this salvation will happen to us everyday if we choose Him over and above the world and if we live in His word and proclaim His word to every corner of the world. Salvation is an everyday event only if we are sensitive to God’s invitation everyday.

Finally, as a believer of the world became flesh (Jn.1:14), I am invited to reflect on the life of Jesus Christ – His sacrifices, His passion and death and more importantly His resurrection and ascension into heaven. More than my obligation, it is the demand of my faith to spread the good news of Jesus’ death and resurrection and be part of transforming the world in the love of God.
“God does not destroy the wicked and godless with the fire and sword from heaven. He transforms what is evil, as we know from our own experience and he changes it into love.” – Raymund Schwager

B. Doctrinal Exposition
b.1.) Church Definition of the Paschal Mystery

In the language of the Church, the Paschal Mystery is the death, resurrection and ascension of our Lord into glory. The Paschal Mystery is the central mystery of the Christian Faith, celebrated at the Easter Triduum with a sublime and unique solemnity.
The Term 'paschal' is derived from the word 'pasch', not simply because the events from the Last Super through the crucifixion and resurrection of Christ happened to coincide with Passover. The event celebrated by Passover -- the deliverance of Israel from enslavement in Egypt -- is itself the anticipation of the full deliverance won by Christ for the whole human race.

b.2.) On His Resurrection

Jesus himself said that He came to "give his life as redemption for many" (Mt. 20:28) and to "shed his blood" in order to expiate the sins of men (Mt. 20: 28; Mk.lO:45). At the Last Supper, He celebrated the Eucharistic sacrifice of His Body and Blood, poured out "for the remission of sins. (Lk. 22:19; Mt. 26:28). To His disciples on the road to Emmaus, He said His Resurrection was the fruit of His Passion (Lk. 24:25,26). In fact, both the Old and New Testament equally attest that in God's plan, "Christ must vanquish death by means of death" and, by means of death merit resurrection for Himself and for the Mystical Body.

If Christ be not risen, our faith is vain (1 Cor. 15:14). The whole of the New Testament revelation rests on this as an historical fact. On the day of Pentecost, Peter argued the necessity of Christ's resurrection from the prediction in Psalm 16 (Acts 2:24-28). In his own discourses also, our Lord in the gospel clearly prophesied his resurrection. (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John 2:19-22).
The resurrection is important because it is a public testimony of Christ's release from his undertaking as surety, and an evidence of the Father's acceptance of his work of redemption. It is a victory over death and the grave for all his followers.

The importance of Christ's resurrection will be seen when we consider that if he rose the gospel is true, and if he rose not it is false. His resurrection from the dead makes it manifests that his sacrifice was accepted and the gospel is true. Our justification was secured by his obedience to the death, and therefore he was raised from the dead (Rom. 4:25).

His resurrection is a proof that he made a full atonement for our sins, that his sacrifice was accepted as a satisfaction to divine justice and his blood a ransom for sinners. It is also a pledge and an earnest of the resurrection of all believers. (Rom. 8:11; 1 Cor. 6:14; 15:47-49; Phil. 3:21; 1 John 3:2). As he lives, they shall live also.

If Christ did not rise, the whole scheme of redemption is a failure, and all the predictions and anticipations of its glorious results for time and for eternity, for men and for angels of every rank and order, are proved to be chimeras. ‘But now Christ is risen from the dead, and become the first-fruits of them that slept.’ Therefore the Bible is true from Genesis to Revelation. The kingdom of darkness has been overthrown, Satan has fallen as lightning from heaven, and the triumph of truth over error, of good over evil, of happiness over misery is for ever secured.”

b.3.) On His Ascension

For forty days after His Resurrection, Jesus remained on earth. Filled with the glory and honor of His Divinity, He appeared to His Disciples at various times and places. By eating and drinking with His followers and conversing with them about the Kingdom of God, Jesus assured them that He was truly alive in His risen and glorified Body.
Ascension falls on the fortieth day after the Resurrection. On this day, Jesus appeared to His Disciples and gave them His last commandment - to preach the Kingdom of God and the repentance and forgiveness of sins in His name to all nations, beginning with Jerusalem. Then He led them out of Jerusalem toward Bethany to the Mount of Olives. He lifted up His hands and blessed them. As His Disciples were looking on, He was lifted up - or "ascended" - and a cloud took Him out of sight. While they were looking up, two angels in white robes appeared and said to them: "Why are you men from Galilee standing here looking into the sky? Jesus, Who has been taken up from you into heaven, this same Jesus will come back in the same was as you have seen Him go there."

The Ascension is, therefore, a sign and symbol of the Second Coming. Christ will return to the earth in the same manner as He left it. When the risen Lord returns again in glory, God's will for mankind will be fulfilled.
Jesus completed His earthly mission of bringing salvation to all people and physically was lifted up from this world into heaven. The meaning and the fullness of Christ's Resurrection is given in the Ascension. Having completed His mission in this world as the Savior, He returned to the Father in heaven who sent Him into the world. In ascending to the Father, He raises earth to heaven with Him!

b.4.) About Mary

Her Fiat

The entire salvation account will be incomplete without the presence of the Blessed Virgin Mary. It started with the “YES” of Mary. “Yes” then is both the most painful and the most powerful word. It is painful because Mary suffered a lot in her yes to God. At the age of 14, she risked her life to obey the will of the Father to mother Jesus His Son. The choice of Mary to be the mother of Jesus was not an easy choice. She had suffered societal questioning and perhaps rejection. She had to bear the pain of delivering a child in the early years of her life. She had to be a mother of God – a responsibility that she never know how to fulfill. Despite all these things, Mary continued to say YES.

With this, Mary places an important image in our salvation. She conceived in her womb Jesus Christ through the power of the Holy Spirit and yet remained a Virgin ever as before. And through that same power of the Holy Spirit made her the Immaculate Mother of God being conceived without the stain of the original sin. Since she had the privilege of “being full of grace” as the favored daughter of God the Father declared by the angel Gabriel, she did not experience death, instead, on the day of her passing she assumed, through the power of God, to heaven both body and soul. Her assumption into heaven was the greatest reward she ever had for unconditionally committing to the will of the Father and obedience to His command. If not for Mary’s “fiat,” there could be a different story of God to tell.

Her Magnificat

Her “Yes” to the will of God is a yes that comes from a joyful heart. She endangered herself to follow the message of the angel Gabriel because deep in her heart she knew that she was with God. To be a mother of the Son of God is a great privilege – a privilege that she kept it humbly and ponderly into her hearts that had led her to say: “My soul proclaims the greatness of the Lord, and my spirit rejoices in God my savior.”
The magnificat of the Blessed Virgin Mary is rather, for me, a glimpse of her sorrows and exaltation of her greatest griefs and pains to come. Mary was deeply confused upon the message of an angel to be the Mother of God. She was on the state of shock. She could not help but say the words: ‘Be it done to me according to Your will.’ That was her first lash.

The magnificat of Mary is rather, for me, a song of faith. The most distinct character of Mary is that she always believes. Mary believes to the greatest impossibility to happen to her life. And she was right in never stop in believing. She is truly a model of faith and mother of believers. The destiny of Mary as a favored daughter of God was not an easy task and it would never be as accounted in history. To Mother the Son of God is an incredible thing and it needs an incredible faith. So, does Mary.

The magnificat of Mary is rather, for me, a melody of the soul. Mary firmly believed that the right tone of life can only be sung when God sets the music. Mary’s dancing in the music of God is her dependency to Him. Because of this she is raised to be the Queen of Heaven and Earth a title that she deserves very well, thus all generations will, indeed, called her Blessed One. There may be a lot of exegesis and hermeneutical explanation on Mary’s canticle but for me as a devotee of her, it only speaks of her sorrows, of her faith and of her total dependency to God.

Her Stabat

Hanging on the Cross, Jesus sees his mother and John standing at the foot of the Cross … Looking at them, Jesus says: "Woman, behold your son … Behold your mother" (Jn 19:26-27). Thereby Jesus gave Mary his mother to the Church. It was a pure gift and grace of our Lord Jesus to make available to humanity the maternal role of Mary.
The final hour of Jesus and the final fiat of Mary are interlocked at this moment. It is the pure grace of Jesus according to the plan of God. The Church and the world must have a Mother, the valiant Woman, chosen by God in the place of Eve, the Mother of all living.

Jesus uses the word "woman" and not "mother." Jesus has been progressively distancing himself from his mother and other relations, too. It is not the kinship, but the discipleship that will take one to the kingdom of God. One ought to be a believing disciple of Jesus Christ, who suffered and died and was raised. Mary was indeed a believer and disciple par excellence! Like her suffering son, Mary also suffered from the time of Annunciation through a series of fiats which reached the zenith on the Cross.

Though Jesus remains the central figure in all the Marian references in the New Testament, Mary is shown to play her significant role as mother, believer and a perfect disciple.

Chapter 4: Where is the Lord in the Dogma on Grace?

“To keep me from becoming conceited because of these surpassingly great revelations, there was given me a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me.”
2 Corinthians 12:7-9

A.) Personal Existential Experiences
a.1.) The Mystery of Grace

I would like to connect my reflection on grace to the topic I mentioned in Chapter 2. When I speak of grace it has something to do with the Paschal Mystery- the passion, death, resurrection and ascension of Jesus. The paschal mystery has brought a new reality and meaning of grace as described in scripture. The Fathers of the Church and the contemporary writers has defined grace as a “call to intimate friendship that God extends to everyone. This involves the capacity of all of us to be lifted up through the influence of grace to be related with God here and now in a relationship of love where God is the one that takes the initiative.”

This contemporary understanding of grace for me is the encompassing fact about grace. God, from the very beginning of his creation of the world, has given the grace unto us. This grace is not designed for Him to prove His being omnipotent and almighty before us, but simply because He wanted us to be his friends in love. This willingness of God to extend His divine friendship to man, despite the fact of man’s unworthiness, is an expression of, and in fact, grace in itself. Indeed, everything in this universe is grace and there is no instance in our life that grace is nowhere.

a.2.) Grace as a Call to Friendship with God

Nevertheless, I would say that God’s call to friendship is not the only ultimate purpose of grace. Grace is present because it is connected with love. Love is the will and the essence of God that motivates Him in his action towards man. Since time immemorial until today, God has actively engaged in the activity of man. Such engagement of God is not simply superficial but essential – it was the offering of the blood of His only begotten Son Jesus. That was the greatest grace that humanity has ever received. Certainly, grace has found its existence in God’s act of love. Without love, grace is impossible.

God’s deep desire then was to establish a profound relationship of love in men and women. Love had been the underlying reason for grace to be perfected in the world. Therefore, it would be proper not only to say that God yearned friendship to all person but also for the person to become a part and a member of His family in love. The call to be in God under the one banner of love was and is the purpose of grace. Grace continues to be present everywhere because God remains to be with us and love us. As long as God’s love is everywhere, grace is everywhere.

B.) Doctrinal Exposition
b.1.) Water and Blood

St. Chrysostom(347-407 AD) of the early fifth century tells us that the early Christians viewed the water and blood as pointing to the Sacraments of the Eucharist and baptism. Again, this resonates the importance of baptism to the early believers.

From these two sacraments the Church is born: from baptism, “the cleansing water that gives rebirth and renewal through the Holy Spirit”, and from the holy Eucharist. Since the symbols of baptism and the Eucharist flowed from his side, it was from his side that Christ fashioned the Church, as he had fashioned Eve from the side of Adam More so, Moses gives a hint of this when he tells the story of the first man and makes him exclaim: “Bone from my bones and flesh from my flesh!” As God then took a rib from Adam’s side to fashion a woman, so Christ has given us blood and water from his side to fashion the Church. God took the rib when Adam was in a deep sleep, and in the same way Christ gave us the blood and the water after his own death.

To connect the meaning of grace as related to the water and blood that flowed at the side of Jesus, I could say that in the New Testament grace means God’s love in action towards men who merited the opposite of love. Grace means God moving heaven and earth to save sinners who could not lift a finger to save themselves. Grace means God sending His only Son to descend into hell on the cross so that we, the guilty ones, might be reconciled to God and received into heaven. ‘God has made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.’(2 Cor. 5:21)

In this sense, through the Holy Spirit, symbolized in the water and blood at the side of Jesus on the cross, grace had been given to the humanity. Through the death of Jesus on the cross, the world has given a new life and this new life is a life of grace.

b.2.) Divine Indwelling

When many theologians define grace as “God's unmerited favor towards us in Christ,” though not incorrect, this definition is incomplete. I always believe that divine grace also includes the divine gifts which flow from this favor, such as our new life in Christ, God's indwelling Presence and the ability to bear spiritual fruit.
Sacred Scripture says that grace is Jesus' Incarnation (2 Corinthians 8:9), by which He took on our poor human nature in order to fill us with the "riches" of grace (Ephesians 1:6). Grace is more than mere divine favor, it is sufficient power in our weakness (2 Co 12:8), it strengthens us (Hebrews 13:9; 2 Timothy 2:1), enables us to stand firm (Romans 5:2; 1 Peter 5:12), and helps us in time of need (He 4:16).
The Bible also states that grace is manifold (1 Pt 4:10), that God lavishes "grace upon grace" on us in Jesus Christ (Jn 1:16; Eph 1:7), and that we can "grow in grace" (2 Pt 3:18). It even says that our words can give grace to those who hear them (Eph 4:29), for our edifying words can draw others to God. Finally, grace is the Beatific Vision of the Trinity which we will enjoy for eternity when Our Lord returns (I Pt 1:13; Eph 2:7).

These different Scriptural passages present grace as something beyond mere "unmerited favor". It is a reality which embraces and permeates every aspect of our life in Christ. Therefore it means, grace above all is the attitude of God toward His people. It is the quality of God’s relationship with His chosen people through condescending love, conciliatory compassion and fidelity. Grace is the faithfulness of God to His plans and promises. Nothing at all even man’s sinfulness, weaknesses and infidelity can hinder God’s plan and promises. He will see to it that it gets realized.


b.3.) Divine Sonship and Filiation

Divine filiation is the condition of being a child of God, and thus a sharer in the life and role of Jesus Christ, who is the Son of God and Redeemer of all human beings, according to Christian doctrine. Divine Sonship, said John Paul II, constitutes the essence of the Good News. This is the purpose of Christ's redemption and through baptism, each Christian's fundamental state is being a child of God. Furthermore, this doctrine implies divinization: "For the Son of God became man so that we might become God," "sharers in the divine nature" (2 Peter 1:4), other "Christs"[3].

Again John Paul II said, Christians are supposed to "be always aware of the dignity of the divine adoption," so as to give meaning to what they do. Thus, the Christian relates to God as a Father who is loving and provident, and becomes confident and daring as a Christian and apostle. Each Christian, whether a priest or a layperson, is called to a life of holiness, consistent with his membership to the family of God. The ordinary Christians are fully responsible for continuing the redeeming mission of Christ in the ordinary circumstances of their life.

Divine filiation is the centerpiece of the Gospel, the good news: it is the reason why man was saved. And is also the purpose behind baptism. John Paul II reiterated that divine filiation is "the deepest mystery of the Christian vocation" and "the culminating point of the mystery of our Christian life...we share in salvation, which is not only the deliverance from evil, but is first of all the fullness of good: of the supreme good of the sonship of God."

In a very deep sense, the call of being sons and daughters of God is always be a grace from God. One cannot be son and daughter unless God willed it and at the same time we, on our part also desire to be a member of the Divine Family.

Chapter 5: Where Is the Lord in the Sacraments of the Church?

Then Jesus came to them and said, "All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."
Matt. 28:18-20

A.)Personal Understanding
a.1.) My Understanding of Sacraments

Men typically gain information in one of three ways: Empiricism is the means that appeals to man's senses, rationalism is the means that appeals to his logic, and faith involves the trusting in the information provided by another.

In matters of the sacrament, my knowledge about it is something that is beyond empiricism or even rationalism. Most of the time, I understand sacrament in faith. Sacraments of the Church are manifestations of Jesus continuous presence in our world. He instituted the sacraments as sign of God’s loving presence in us. That presence of God means something great in faith. And in my faith, I am assured of God’s guidance and protection and I know that this journey of mine is not just a lone journey but a pilgrimage with Him.

The presence of the Sacraments gives me the assurance that our call to holiness and sanctification are indeed present because the sacraments help us to strengthen our faith and to make sure that Jesus is here. The main purpose of the sacraments is to sanctify people, build the Body of Christ, and to give worship to God (CCC 1123). For me, there is no other purpose of the sacraments, it is but gearing towards the fullness of my life to God.

a.2.) The Sacraments and Their Value in my Life


The seven sacraments are ceremonies that point to what is sacred, significant and important for Christians. They are special occasions for experiencing God's saving presence. That's what theologians mean when they say that sacraments are at the same time signs and instruments of God's

What is the relevance of these sacraments in our life's journey? The sacraments are there to accompany us as we travel in this world, remember that the first sacrament is Baptism and the last sacrament is the anointing of the sick. Baptism is the start of our Christian life and the Anointing of the Sick is the end. Majority of those who are being anointed are old and are near to the next life. But strictly speaking the Anointing of the sick is not only given when somebody is old and dying. Anybody regardless of age who is gravely sick or set to undergo a major operation is eligible to this sacrament.

The sacraments are important for me because as a believer that is the visible proof of God’s loving presence. Every time I go to mass, it’s just that I cannot explain a different feeling of relief from burden. Even before I entered the seminary, I had always this feeling. And now that I am a seminarian and someone who studies theology in preparation for the priesthood, it has a different impact to me. I now understand, if not fully, about what is going on in the celebration of that Eucharistic mystery. Now I can sense that those different feelings I felt before were exactly effects of being with God. I know in faith that every time am participating in any sacramental celebration, God is there. The Sacraments are mystery in its truest sense; however, they can be felt and experienced, visible and real.


B.)Doctrinal Exposition
b.1.) New Covenant

In my previous theological studies, I was taught that the word “sacrament” is used almost universally among Christians to describe the ordinances of baptism and the Lord’s supper. The term, which is not found in our English Bible, comes from the Latin word sacramentum. The post apostolic church employed the term to signify any sacred rite or mysterious doctrine. “Hence everywhere in the Church fathers you will find the sacrament of the Trinity, of the incarnation, and of faith, and in the general whole Christian religion comes under this name.” In the Latin Vulgate the word is used to translate the word “mystery” (Gk. mysterion) in a number of passages (e.g., Eph. 1:9; 3:9; 5:32; Col. 1:27; 1 Tim. 3:16; Rev. 1:20; 17:7) even though the word mystery is never used to describe baptism or the Lord’s supper. This research was taken from my previous notes on the course sacraments.

Perhaps the best New Testament definition of a sacrament is found in Romans 4:11 where Paul describes the Old Covenant sacrament of circumcision. He writes: “And he (Abraham) received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised.” Contemporary theology affirms that “sacrament is a holy ordinance instituted by Christ in his Church, to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of his mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without….The parts of a sacrament are two; the one an outward and sensible sign, used according to Christ's own appointment; the other an inward and spiritual grace thereby signified” (A. 162 and 163). Moreover, Berkhof’s brief definition is helpful. He writes: “A sacrament is a holy ordinance instituted by Christ, in which by sensible signs the grace of God in Christ, and the benefits of the covenant of grace, are represented, sealed, and applied to believers, and these in turn, give expression to their faith and allegiance to God.”

b.2.) The Seven Sacraments

b.2.1) Baptism - this sacrament is the door of the Church of Christ and the entrance into a new life. Baptism is where we are clothed back and declared to be Sons and Daughters of God once again. In our family, when one member is set to be married, the courting party must first undergo a series of process of evaluations and assessments before that party could get the approval of the rest members of the clan and be married to one from our own. For me that processes in the context of Christian belief is what we called baptism.

In baptism, we are reborn from the state of slaves of sin into the freedom of the Sons of God. Baptism incorporates us with “Christ's mystical body and makes us partakers of all the privileges flowing from the redemptive act of the Church's Divine Founder.” Baptism is the sacrament of regeneration by water in the word (per aquam in verbo). St. Thomas Aquinas (III:66:1) gives this definition: "Baptism is the external ablution of the body, performed with the prescribed form of words."
b.2.2.) Confirmation – We read in the Acts of the Apostles (8:14-17) that after the Samaritan converts had been baptized by Philip the deacon, the Apostles "sent unto them Peter and John, who, when they were come, prayed for them, that they might receive the Holy Ghost; for he was not yet come upon any of them, but they were only baptized in the name of the Lord Jesus; then they laid their hands upon them, and they received the Holy Ghost".

It is the sacrament in which the Holy Ghost is given to those already baptized in order to make them strong and perfect Christians and soldiers of Jesus Christ. It is in this sacrament that we are sealed through the presence of the Holy Spirit that we are truly part of the Christian family. Our baptism makes us a citizen of God, or a member of our certain clan or family, but in the sacrament of confirmation, one is being confirmed as citizen of God or as member of a certain clan/family. In confirmation, one is considered a registered voter in the perspective of civil citizenship.

b.2.3.) Penance - is a sacrament of “the New Law instituted by Christ in which forgiveness of sins committed after baptism is granted through the priest's absolution to those who with true sorrow confess their sins and promise to satisfy for the same.” It is called a "sacrament" not simply a function or ceremony, because it is an outward sign instituted by Christ to impart grace to the soul. As an outward sign it comprises the actions of the penitent in presenting himself to the priest and accusing himself of his sins, and the actions of the priest in pronouncing absolution and imposing satisfaction.

This sacrament in the Church, is for me, provides an opportunity to members of the faithful to constantly mindful of the forgiving love of God. Human as we are, we have the capability to commit sin. But of course our being human should not be always an excuse in committing sinfulness. But this vulnerability of human person leads many of us to sin and through the ministry of the Church, and because God wants all of us to be always in communion with Him, this sacrament of penance is the offering of reconciliation that binds us back whole and entire to God.

b.2.4.) The Eucharist - since Christ is present under the appearances of bread and wine in a sacramental way, “the Blessed Eucharist is unquestionably a sacrament of the Church.” Indeed, in the Eucharist the definition of a Christian sacrament as "an outward sign of an inward grace instituted by Christ" is verified. The first and principal effect of the Holy Eucharist is union with Christ by love which union as such does not consist in the sacramental reception of the Host, but in the spiritual and mystical union with Jesus by the theological virtue of love. Christ Himself designated the idea of Communion as a union love: "He that eateth my flesh, and drinketh blood, abideth in me, and I in him" (John 6:57).
The immediate result of this union with Christ by love is the bond of charity existing between the faithful themselves as St. Paul says: "For we being many, are one bread, one body, all that partake of one bread" (1 Corinthians 10:17). And so the Communion of Saints is not merely an ideal union by faith and grace, but an eminently real union, mysteriously constituted, maintained, and guaranteed by partaking in common of one and the same Christ.

b.2.5.) Marriage – it is the sacrament of love relation between the spouses. God made a covenant with his people in like manner. In the Old Testament, the relationship between God and his people is symbolized in the image of marriage wherein what is asked between two parties is their faithfulness. God is a true example of faithfulness although His chosen people often break the covenant. The sacrament of marriage begins when a man and a woman stand before God accepting each other. That is why in every marriage ceremony the consent of each other is important. It is presumed that whenever they enter into sacramental marriage, their love with each other does not start only during that time but they have been in love with each other for quite sometime already.

“The intimate union in marriage, as mutual giving of two persons, and the good of the children demand total fidelity from the spouses and require an unbreakable unity between them (GS 48).” This, therefore, picture the relationship of Christ to His Church through their love and generosity. Each family then is called to be evangelizer to other family than there own. Thus, they manifest to all the abiding presence of Christ in the world.
b.2.6.) Holy Orders - The Sacrament of Holy Orders is the continuation of Christ's priesthood, which He bestowed upon His Apostles; thus, the Catechism of the Catholic Church refers to the Sacrament of Holy Orders as "the sacrament of apostolic ministry."


The priesthood was established by God among the Israelites during their exodus from Egypt. God chose the tribe of Levi as priests for the nation. Their primary duties were the offering of sacrifice and prayer for the people.
Christ, in offering Himself up for the sins of all mankind, fulfilled the duties of the Old Testament priesthood once and for all. But just as the Eucharist makes that sacrifice present to us today, so the New Testament priesthood is a sharing in the eternal priesthood of Christ. While all believers are, in some sense, priests, some are set aside to serve the Church as Christ Himself did.

b.2.7.) Anointing of the Sick - Traditionally referred to as Extreme Unction or Last Rites, the Sacrament of the Anointing of the Sick was previously most commonly administered to the dying, for the remission of sins and the provision of spiritual strength and health. In modern times, however, its use has been expanded to all who are gravely ill or are about to undergo a serious operation, and the Church stresses a secondary effect of the sacrament: to help a person recover his health. Like Confession and Holy Communion, to which it is closely linked, the Sacrament of the Anointing of the Sick can be repeated as often as is necessary.

Received in faith and in a state of grace, the Sacrament of the Anointing of the Sick provides the recipient with a number of graces, including the fortitude to resist temptation in the face of death, when he is weakest; a union with the Passion of Christ, which makes his suffering holy; and the grace to prepare for death, so that he may meet God in hope rather than in fear. If the recipient was not able to receive the Sacrament of Confession, Anointing also provides forgiveness of sins. And, if it will aid in the salvation of his soul, Anointing may restore the recipient's health.