Author: Santuario de San Antonio Parish

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“The Parable of the Prodigal Father and The Two Lost Sons”, by Fr. Robert Manansala, OFM

All of us are in need of continuous homecoming to God who is unconditional in his love and who alone can lead us to proper relationships with him and with one another.

Today’s gospel pericope (Luke 15:1-32) is considered by many Biblical scholars as the heart of the gospel of Luke. If one gets the message of this passage, he gets not only the entire message of the Lukan gospel but also the entire message of Jesus Christ. The message is that God does not only love sinners or the lost unconditionally; he persistently seeks after them and welcomes them with joy.

Consisting of a trio of parables (the parable of the lost sheep, the parable of the lost coin and the parable of the lost son), the pericope is regarded as Jesus’ response to the criticism of the scribes and the Pharisees that those who are considered worthless and lost are actually the predilect of the Kingdom of God. The lost sheep, the lost coin and the lost son would have been judged not worth searching for by the scribes and the Pharisees. Patricia Datchuck Sanchez comments: “After all, what logical person would leave a herd of 99 sheep to search for a stray? And who would actually sweep clean a house to find one coin when they had nine others? And who would open him/herself to greater misery by seeking out a prodigal child who had disgraced the family name and disassociated himself from the sacred heritage when you have another fine and upright son at home?”

While the first two parables are given to set the stage for the increase of the pathos of the message of the pericope, all the three of them are actually intended to show the “illogical” ways of God and to challenge the readers to similarly open themselves to an unconditional and forgiving acceptance of and care for others, especially those considered the lost as well as the last and the least by the society.

The third parable has been traditionally called the parable of the prodigal son. This may not be a very appropriate title. The lost son in the story is only recklessly extravagant in wasting his inheritance, but the father is actually the one who shows limitless prodigality in his love for, forgiveness of and patience with both sons. Thus, the story, as some commentators say, may be better renamed as the parable of the prodigal father.

In this reflection, we prefer to call the third story the parable of the prodigal father and the two lost sons. The father’s unconditional love is never diminished by the faults of both sons. His love for his younger son remains despite his going wayward. It is a love that waits for, seeks, welcomes and rejoices at the homecoming of his lost son. His love for his elder son is appreciative and patient. While he recognizes his elder son’s fidelity for always being with him, he tries to lead him to a relationship with him that goes beyond the sense of filial duties and to a relationship with his younger brother that is more embracing, welcoming, forgiving and unconditional. “Son, you are always with me, and all that is mine is yours. It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.”

An in-depth reflection on the story reveals that both sons are actually lost and in need of conversion and that both need to return to their father and to one another. The younger son’s faults include leaving his father and brother and their home, asking for his inheritance prematurely as his father is still alive, squandering his inheritance and living a disrepute life away from home. The elder son’s faults include seeing himself more as a servant of his father rather than as a son, not truly recognizing his younger brother as his brother (“When this son of yours…”), harboring resentment against his younger brother and his return, and failing to rejoice with his father at the return of his brother.

In the story, the homecoming of the younger son to the welcoming embrace of his prodigal father is accomplished. He gets reconciled with his father who unconditionally and lavishly forgives, welcomes and reinstates him to his status as one of his two sons. We do not really know what happens to the elder son in relation to his father and to his younger brother. The parable is open-ended and is still being told. It continues to be a reminder of the need for everyone to always return to the compassionate God, as represented by the father, and to our brothers and sisters, as represented by the younger son. All of us are in need of continuous homecoming to God who is unconditional in his love and who alone can lead us to proper relationships with him and with one another.

as published on September 15, 2013, Parish Bulletin
About Fr. Robert and his reflections

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“Cost of Discipleship” by Fr. Baltazar Obico, OFM

Following of Jesus confronts us with hard choices and jars any notion that being a Christian leads to social enhancement and personal betterment. Carrying our crosses means to love others by denying ourselves, a life of self-sacrifice.

One of the ten commandments is to honour our parents. The entire Sacred Scriptures, especially the Old Testament, is full of admonitions to children to honour and respect their parents. We can also presume that as a son, Jesus held Mary and Joseph in high esteem. Jesus truly loved his relatives and even told us to love our enemies, so why not our parents? How are we going to understand Jesus’ demand to hate one’s parents?

There are those who think that today’s call for discipleship, with its radical demand of detachment from family ties and possessions, refers only to a group of professed religious and celibates, and does not pertain to all Jesus’ believers and followers. Our experience tells us that many priests, especially the diocesan ones have not left their parents literally and are living with them in the convents. Many relatives also of religious are employed in the institutions like school and hospitals.

GOSPEL: In today’s Gospel, Jesus speaks to the crowd who continues to follow him. It is not addressed to a select few. Luke says a great crowd was with Jesus. Therefore to the large crowd travelling with Him, Jesus delivers these sharp words about the demands and priorities of discipleship. If they are contemplating being more than hangers on and intend to be regular diners at Jesus’ table, they need to know what they are getting into and decide whether they can sign on for the long haul. Jesus is no demagogue, intoxicated with popular success, who incites the crowd to follow him blindly not knowing where he would lead them.

1.First, Jesus asks us to detach from family ties. Hating one’s parents is a Semitic hyperbole to mean preference at once deliberative, absolute and complete. It implies that our family ties need to be purified by making Jesus our priority. Our love for the members of our family must be purged by the self-emptying love of Jesus. We know that what ails us as a nation economically and politically is rooted in strong family ties, as the interest of the family is pursued at the expense of the common good. Foremost of which is graft and corruption. It used to be the husband, now it is the brother-in-law. Political dynasty is another. We here in Makati are not strangers to this political chimera. Another ill that afflicts us is the bloated government bureaucracy to give way to the long list of extended family members. The love of the family members should not be sought in themselves but in order that the love experience within the family should overflow into the greater society.

2. Secondly, Jesus asks us to renounce all material possessions. Material possessions have a seductive appeal that can turn them quickly from being servants to being masters. The whole issue that grips the nation today about pork barrel says it all. Billions of taxes are collected from ordinary people to finance the lavish lifestyle of some of our politicians. Money has a way of making us callous to the cries of the people. Our honourable legislators have brought disrepute to our revered institutions. Those who languished in shame before, look like angels with the magnitude of this pork barrel scam. This danger of possessions and wealth is not only happening in the corridors of power. It is also a danger in the inner sanctum of the Church. One Vat. II official was arrested because of money laundering. Charismatic groups have gone separate ways because of money matters.

3. Lastly, detachment from family and possessions can be summoned up in the invitation to carry our cross. Following of Jesus confronts us with hard choices and jars any notion that being a Christian leads to social enhancement and personal betterment. Carrying our crosses means to love others by denying ourselves, a life of self-sacrifice. There are fundamentalist groups and catholic charismatics preaching prosperity gospel seducing others by promises of riches at hand. A new generation today that calls itself, “SELFIE”, a new breed of young adults who pride themselves without financial dependents and whose typical two year priority is to splurge on lifestyle-related consumer items like gadgets and cars. It is a generation that has made selffulfilment, not self-denial as a goal in life. They are bound to be disappointed for we are creatures of the spirit and only spiritual realities can satiate us.

as published on Sept. 8, 2013 Parish Bulletin

About Fr. Tasang and his reflections

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“The Rude Guest” (Luke 14:1, 7-14) by Fr. Joel Sulse, OFM

…to enrich one’s self and not to think of others is also a crime that we should remind ourselves of every now and then. As Pope Francis said: “Mess yourself up for God!”

The gospel reading this Sunday is part of the critical 14th Chapter, where the action and the setting is mostly set on the Sabbath in the house of a leading Pharisee. The first verse sets the tone… they were watching Jesus closely. Hence, he was invited as a guest. But what type of a guest is he? Verse 3 of this account tells us that he challenged the lawyers and the Pharisees; he lambasted without hesitation those who would like to take the first seats (v.7); and even gave instructions to the host on whom to invite in the next meals (vs. 12-14). One writer says that by any standard, he can be considered as a rude guest.

The thousands of people who attended the “picnic” last Monday in Luneta, including ourselves in the parish, can be considered also rude guests like Jesus. We brought along with us, without hesitation, our firm stand about the issue. We aired out with our presence that enough is enough of the corruption happening in our country, and enough of the greed of those who participated in the horrific crime against our nation and our people. Our presence there is like that of Jesus reminding the Scribes and the Pharisees, but in our case reminding our politicians, to stop the whitewashed tomb prominence incessantly present in our economic, political and cultural systems.

Again, the setting in our gospel is a banquet. This has been part of our life, and is very important. Eating has been an essential element of our existence as human persons. Thus, if one is invited to an occasion, this means that the guest is important, legitimized by his being included in the guest list with a seat assignment. This is the spirituality behind the Sacrament of the Eucharist. Everyone is important in God’s eyes. Everyone has a seat, has a place in the holy banquet of the Lord. It is the only type of banquet where people, standing because the church has run out of pews, are given importance through the holy communion given them. Luke highlighted this meal narrative to give importance to the anticipated role of God inviting everyone “to eat in His Kingdom”. It is in this context that His table becomes an eschatological banquet, where everyone will have his fill, and will always enjoy a sumptuous meal.

There are four incidents that occur in this meal account: (1) the healing of the man with dropsy; (2) the finding of the Council of the Pharisee finding a place in a table; (3) Jesus’ suggestion whom to invite in the meal; and (4) the great dinner parable. Evident however in these incidents is the presence of God who heals, admonishes, exhorts and invites and assures hope to those who are willing to follow his path and his way of life. Jesus may sound like a rude guest but it is the only way to shake a system at hand, whose players are up in an active arena where everyone has a seat to enjoy a very important encounter.

The rude guest therefore has a purpose. It is into this realm of purpose that Jesus opens our minds and hearts into the real meaning of hospitality. That this value is not honorable alone to those who have the capacity to repay goodness with the same chance of inviting them to their future banquets as well. Rather to offer an opportunity to those who have no capacity to repay another person’s good deeds. The Rude Guest urges therefore a type of a social system without reciprocity! What is in the heart of this Guest? It is equality, justice and integrity. These, basically are the reasons why we invited ourselves to the “picnic” in Luneta last Monday. If all the people there will just continue to keep that beautiful and valuable attitude, then we can be like Jesus again, who challenges the social structure leading others to develop a transformative spirit that will bring about change in their lives.

Why did Jesus suggest that the poor, the blind, the crippled and the lame be invited to the banquet? Because they belong to the Kingdom of God! So if we displace them, we would owe God and them the remuneration that they justly should receive. It is like saying, “If we will not do something about the unjust system happening in our times, including that of the Pork Barrel issue, then we have to account for it before God so let us do something while it is not too late yet.”

Therefore, to enrich one’s self and not to think of others is also a crime that we should remind ourselves of every now and then. As Pope Francis said: “Mess yourself up for God!”

as published on September 1, 2013, Parish Bulletin
About Fr. Joel and his reflections

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Beneficiaries of the Annual Francisfest

The sole beneficiary of the annual Francisfest is the Santuario de San Antonio Parish Foundation Inc. (SSAPF). This was organized and registered as a donee institution on May 6, 1982 for the purpose of promoting the growth of Christian faith in the community, developing spiritual growth among its members and beneficiaries and giving assistance to every individual by promoting and sponsoring programs and projects. SSAPF supports the following ministries of the parish:
JPIC

SSAP JPIC SCHOLARSHIP PROGRAM
An Overview

Sometime in 1996, then parish priest, Fr. Romeo Abesamis, discovered some unused funds – about P400,000 – in the coffers of the parish. He mentioned this to some parishioners, and the idea to start a scholarship program for indigent youth who had finished high school but had no means to continue further studies, was born. After ground rules for the program were established, it was decided that the funds would be used to provide young men with one year vocational/technical skills so they could immediately earn a living for their families. With Don Bosco Technical Institute as our first partner school, 12 carefully selected indigent young men became our first batch of scholars, taking up Automotive, Electrical, Airconditioning & Refrigeration courses. Thus was born the Santuario de San Antonio JPIC Scholarship Program, an outreach program under the Justice, Peace and Integrity of Creation Ministry.

Through the years, the program has grown and developed to include ladies, ages 16 to 25, as long as they passed the intensive interviews given by the Scholarship Program committee members. Then the program was enhanced with monthly spiritual and moral values formation so that our scholars would become, not only economically self reliant, but also responsible Christian citizens living with dignity in society. Twice a month English tutorial class, conducted by two prominent English professors who are also parishioners, have greatly increased their command of the language, giving them further
edge when applying for jobs. Seventeen years after its birth, for school year 2013-2014, the SSAP JPIC Scholarship Program has increased to 85 the number of its scholars – 60 taking up vocational/technical courses, such as Fitter Machinery, Automobile Mechanics, Refrigeration & Air-Con Mechanics, and Electro-mechanical Technology at Don Bosco Technical Institute, and Heavy Equipment Technology and Industrial Office Management at Monark Institute. The ladies go to Punlaan School or Maligaya Institute (both Opus Dei institutions) to study Food & Beverage Preparation Service or Culinary Arts & Institutional Services. Those who have the aptitude for care-giving are sent to Our Lady of Guadalupe School for Care- Givers.We have 25 college scholars taking up various college degrees in the Metro- Manila.

Funds raised from Francisfest 1996 (the year we started the scholarship program), were allocated to the Scholarship Program. Since then, the yearly budget given by the parish for vocational/technical scholars, has come from Francisfest Fundraising events. Scholarship for College students are solicited by the SSAP Scholarship committee members, through letters to parishioners and friends and through appeals in the Parish Bulletin.

The SSAP JPIC Scholarship Program has, since 1996, graduated hundreds of scholars and many lives have been changed. Parents are oh so happy to attend graduation rites of their son or daughter, most of them for the first time ever. Jobs became possible, and finishing a vocational/technical course or college degree opened up better opportunities for them. The scholars’ dream of uplifting the lives of their families (“maiangat ang buhay ng aming pamilya”) has become a reality – food has been put on the table 3 times a day, siblings have been sent to school, their quality of life has greatly improved. Some who have worked as OFWs even own their own houses. Our scholars have many true-to-life stories to tell of their struggles and successes.

All these came to fruition because you – our parishioners and friends – listened and responded generously, with caring hearts and open hands, whenever appeals were made. We thank you from the bottom of our hearts! Proudly we can say that God’s words to St. Francis, “Come, build my Church” is alive here in Santuario de San Antonio Parish!

THE HOSPITAL MINISTRY (with the Health Care Ministry)

The Hospital Ministry was formed in 2011. It’s forerunner was the PGH Adopt-A-Child which started in 1990. The development came about when other hospitals were added to the list of beneficiaries. The first chairperson of the Hospital Ministry was the late Mr. Steve Lopez (1990 to 2013). At present, it is Mr. Vicente Pacheco who heads the ministry, which is a unification of the hospital outreach programs of the parish namely; PGH Outreach Program, Our Lady of Porziuncola Hospital Inc (OLPHI) in Samar both under JPIC and the Rizal Medical Center under the Health Care Ministry.

The mission of the Hospital Ministry is to identify through the Social Workers the poorest of the poor patients who have good prognoses to get well if given the proper medicines.

A.) PGH Outreach Program ( Adopt – A – Child) has been in existence for the last 23 years. It was started in 1990 with Mr. Steve Lopez, Mrs. Marrot Moreno, Maria Clara Canoy and the late Marisa Oreta as members. It serves Pediatric Charity Wards 9 & 11 and the Orthopedic Ward. PGH has recognized our ministry for its consistency of providing medicines to the poor by giving us yearly awards. The latest one “Katibayan ng Pagkilala” was given last August 14, 2013 at PGH Science Hall.

For 2013 it has served 171 patients with mortality rate of 7.6% and a budget of P977,341.75.

B.) Rizal Medical Center (RMC) was started in 2009 by Mrs. Susan Chung, then head of the Health Care Ministry with the concurrence of our then Parish Priest Fr. Tony Rosales, OFM. The pediatric ward receives both medical assistance and pastoral care. The Social Worker of RMC assists in identifying the most deserving patients (the poorest of the poor with good prognosis). The visit by the members is every Friday.

To date it has served 512 patients (2009 – 2012) spending
Php 1,550,941.85

C.) Our Lady of Porziuncula Hospital Inc (OLPHI) was started in 2011 and was recommended by Fr. Joel Sulse, OFM to JPIC Ministry under the Hospital Ministry. The project is primarily focused on the supply of medicines and cost of procedures prescribed by their physicians for indigent patients both adult and pediatrics. Patients served came from all over Samar. The Social Worker of OLPHI identifies patients who are in most need of medical assistance and then approved by Bro. Dennis Tayo, OFM, MD, the Hospital Director.

For 2013 it has served 27 patients and spent Php 112,712.29. We would like to thank all our DONORS for their continued support. We would like to encourage our parishioners to join the ministry. It is a venue where one can store up treasures in heaven by helping the poor and the sick. God bless.

For those who would want to be donors, please call parish office 843-8830/31 (Nimfa or Maela).

Health Care Ministry
By Barbie Young

Every Friday morning, the Hospital Ministry and the Health Care Ministry members of San Antonio commit their time and effort to the sick and needy patients in the pediatrics ward of Rizal Medical Center.

A typical morning starts with the compilation of all the records of the patients truly deserving of monetary aid. These patients were first screened and interviewed by the social workerin- charge, whose job is to gather all the information necessary for proper documentation and to assess the legitimacy of the needs. After all the necessary paperwork is in order, the group heads to the pediatrics ward to visit the patients in the list. The main purpose of the visit is to provide pastoral and spiritual care to the sick and disabled, and sometimes to the aged, following the footsteps of St. Francis. Spiritual direction is provided to the parents and guardians present. For example, if in the course of the conversation, it is discovered that the parents are not married, then advice is given on the importance of the sacrament of marriage in family life. Or, if the parents are uninformed or unaware of the natural family planning methods, then advice is given on the moral means to regulate birth such as the Billings Method, and on responsible parenthood. However, if upon seeing the patient and in consultation with his doctor, it becomes evident that financial assistance is necessary, then funds are provided to immediately purchase the medicines. The patient’s guardian is later accompanied to the nearby drug store. These funds are allocated by the church council at the beginning of every fiscal year, as part of the pastoral and mission programs of the parish.

Visiting the sick is a corporal work of mercy. Instructing the ignorant is a spiritual work of mercy. The Hospital and Health Care Ministry are both concerned with the human body as the temple of the Holy Spirit and a gift from God. But they also understand the important task of nourishing the
soul as well as the body.

Friendship LivelihoodST. FRANCIS FRIENDSHIP HOME LIVELIHOOD AND SPIRITUALITY CENTER
The twin projects Santuario de San Antonio Parish Foundation (SSAPF) built in September 10, 1991 Re: the St. Francis Friendship Home and the La Ermita de San Nicolas de Tolentino in West Rembo, Makati City has entered a new season of ministry with the inception of the St. Francis Friendship Home Livelihood & Spirituality Center on September 10, 2011. The Center, continues to be the venue where the Secular Franciscans and Parishioners of Santuario de San Antonio Parish and Parishioners of West Rembo and surrounding communities meet, a mix of rich and poor coming together, becoming the agent of change of one another. Our Almighty God has assigned St. Francis Friendship Home Livelihood and Spirituality Center to the Secular Franciscans and Parishioners of SSAP and the West Rembo surrounding residents to learn from each other about life’s never ending difficult lessons thus journeying in faith to become brothers and sisters in Christ, to care for one another, to spiritually grow.

The Center has opened its doors to residents of all ages from 4 years old to senior citizens, making St. Francis Friendship Home vibrant, with interactive community activities enriched with spiritual, physical and character values formation such as: free access to CCD National Book Store for Kids and Youth weekly Bible sharing, summer activities for kids and youth, read-along projects and free screening of movies with important life lessons to be learned, access to La Ermita de San Nicolas de Tolentino spiritual journey experience and daily prayer visitations, interactive fiesta celebrations, daily community prayer of the Angelus and 3 o’clock prayer habit, livelihood opportunities for Missionary Entrepreneurs, opportunities for job placement and counselling services, and opportunities to buy bargain goods at the New Kamalig Ukay-Ukay Thrift Shop. It’s amazing indeed, how our Almighty God continues to shape the St. Francis Friendship Home Livelihood & Spirituality Center to become a safe haven where the Parishioners of Santuario de San Antonio Parish and the West Rembo communities meet, praying, serving, working, playing, listening and resting, becoming friends of Jesus and St. Francis’ little friends.

THE FRANCISCAN MISSIONS
A Francisfest Beneficiary
By Fr. Joel E. Sulse, OFM

The Franciscan Missions here and abroad have been lauded because of the effects it has made on the lives of the people, whom the brothers serve and with whom they work. It has influenced a lot of communities as well, through the help of the lay faithful, who have been generous of their most valued time, material resources and best efforts, leading the Church into a realization that truly the Kingdom of God can be achieved through a unified action empowered by the Holy Spirit.

Records of the history of the Franciscan Missions, written by John Moorman on the History of the Franciscan Order (From Its Origins to the Year 1517) tell us that there was a time when,“Christendom was greatly troubled.” There were dangers that beset the Church –the heretical movements, invasion of the Moslems, Holy Land needing protection, among others. Many Franciscan brothers died. There were records even of Poor Clare sisters who were massacred. Despite the heavy loss of lives, they continued to organize the communities of the faithful. In the midst of uncertainties and great danger, they stood their ground and offered their lives in “building the Church” true to the commitment left by St. Francis, their inspiration.

One of this year’s Francisfest beneficiaries is the Franciscan Mission Parishes. The Province of San Pedro Bautista is doing its best in order to respond to the demands of the missions here and abroad. Having accepted new pastoral commitments in the various dioceses, we, Franciscans continue to respond to these demands despite the financial issues involved. Perhaps the spirit of the Lord is moving us to continue the sublime work done by the Order as commanded by the Lord to St. Francis, “Build the Church!”.

However, an urgent issue has to be faced. Despite our (Franciscans) willing spirits, our meager resources are not enough. Unlike the other religious communities, we don’t have enough economic backups to sustain us in continuing the missions. Our financial records show that every month, our Procuration’s office needs an average of 2.8M to run it. The share we get from Santuario de San Antonio (which responds to 95% of our needs in the congregation) is not enough. This is the reason why almost all of the other funds of the Province are depleted and a clear view of deficits becomes evident year after year. In a situation like this, how can we respond to the many demands in the missions?

We believe that the providence of God is there for us, in the same way that we have been taught how to be fully committed to the missions despite the difficult situations we will be facing. But while we have this spiritual inclination and energy, we are worried as well on the demands of the many impoverished communities who need our help. Most of our mission parishes receive an average collection of P900 a week. Seven years ago, we received a commitment in Dagat-dagatan in Malabon and Navotas. But until now we cannot even build a chapel. Thus, people celebrate the mass in a covered court.

While the brothers can sustain themselves with vegetables, fish and root crops generously offered to them by their parishioners, they are caught in a difficult situation on how they will implement the pastoral programs needed by the people. They have been very creative in their own ways, even going to the extent of giving talks and retreats outside the parish to be able to augment their finances. Some of them have experienced burn-out. Others have gone into a crisis and we don’t have the resources to help them regain their spiritual composure. Thanks to the wisdom of our Holy Father Francis, who was convinced that no brother should be left alone in the community, that there should always be two or three brothers who should be assigned to compose a community.

We, Franciscans, are forever grateful because of the generosity accorded to us by you, our parishioners. We are oftentimes not expressive of all these pastoral needs. Perhaps, our religious culture has something to do with it, or maybe St. Francis wants us to be so. But we are very thankful that as the parish celebrates the 60th Diamond Jubilee of the founding of our community here, you have chosen the Franciscan Missions as one of the beneficiaries.

Please sustain us in our missions and let us continue to work in building the Church of God, which the Lord said to Francis “ … is falling into ruin!” God bless you all for your generosity.

PRISON MINISTRY
A Francisfest Beneficiary
By Tricia Canapi

It was in 2011 when the Prison Ministry was introduced to the Single Young Adults (SYA) of Santuario de San Antonio. Steve Lopez was the Prison Ministry Head back then but he had a bad accident, which prevented him from continuing his service to the ministry. It was a surprising opportunity for the SYAers to serve a sort of
unpopular ministry. There were fears at the beginning, from sheer ignorance, of what serving the Prison Ministry meant.

We started with an activity with the inmates during the holy week, where we had about 6 groups headed by about 3 SYAers each, where they were asked to reflect on a Station of the Cross picture and share their reflection with the group. We also prepared some giveaways back then. The giving, the sharing and the whole Prison Ministry awareness during that time started the relationship of the Makati City Jail (MCJ) and SYA. I was tasked to head the ministry after Steve Lopez.

That year we had several fun activities such as soccer with the Philippine Team, dance lessons from a professional dance instructor, and a cooking contest which we called Master Chef sa MCJ where we had real chefs to judge them. Continuing with the service, we now host annual activities such as; Holy Week Cenaculo and Recollection in April, Flores de Mayo in May, St Anthony Fiesta in June, Medical and Dental Mission in September, Francisfest Activities in October, and Christmas Party and Christmas Gift Giving in December.

We also helped in their building of a chapel by providing 250 chairs and some paint for the structure. Beds and fans were also donated for the conjugal rooms.

It has not been easy to solicit for support, but in a really wonderful way, support was somehow always available at the exact time it was needed. Each smile, each high five, each hug, each tear of happiness has enriched me in several levels and I am sure that I am not the only one, who feels this way.

At this point, Jolly Gome continues to be the prime mover for projects to happen for the Makati City Jail inmates, Fr Joel Sulse and Nimfa Dumago continue to guide SYA Volunteers, I have been limited to actively participate in the activities as I have an auto-immune disorder called Myasthenia Gravis. Luckily, Prison Ministry is no longer the unpopular ministry to support. More SYAers have responded to the call of Prison Ministry service and there is a continuing effort to solicit for MCJ activities. Currently, SYA also leads a weekly Cathechism class of 100. We are grateful for the opportunity to love and to serve and it is my hope that SYA continues this loving service in the years to come.

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“Charity and Works of Justice”, by Fr. Efren Jimenez, OFM

Jesus teaches that salvation is by charity and works of justice, not only by glib recitation of formulae or even by assiduous performance of religious duties.

Here’s one story we probably have heard before about religious affiliations. A certain man dies and is welcomed at the pearly gates. He is given a tour of the mansions of heaven by the angel in charge. As they pass various chambers, the angel identifies the inhabitants, “This is where Roman Catholics reside and here are the Lutherans, and these are the Anglicans.” As they pass another room, the angel whispers: “Ssh! This is where the Iglesia ni Cristo are. They think they’re the only ones here!”

This story is a humorous way of acknowledging our limited vision of
the Kingdom of God. But the story loses its humour if it becomes as broadly inclusive as Jesus suggests in the Gospel reading, when he says that people “will come from east and west, and from north and south, and sit at the table in the Dominion of God.” This is not something that Jesus made up. His words reflect the imagery in the Old Testament reading, which speaks of bringing people from all the nations to the Holy Mountain of Jerusalem.

Jesus had been asked the question, “Lord, will those who are saved few?” Following this thought, we have difficulties when we follow the principle further and realize that many are called to the Kingdom who are not members of our churches, who are not devout, who are not respectable. And it is hard to take quite seriously the proposition that many who are now last in our society and in our own esteem will be first, and that many who now are first in reputation and achievement will not fare so well.

As Luke gathers together sayings of Jesus which challenge our too easy assumptions, we must put that in the context of his final journey to Jerusalem. How many are to be saved is not really our business to know in advance, but we must know that it is a struggle like going through a narrow door. Familiarity with one’s spirituality and worship is no guarantee of admission to the Kingdom. Some will come from far away and will be more welcomed.

Jesus teaches that salvation is by charity and works of justice, not only by glib recitation of formulae or even by assiduous performance of religious duties. To our amazement we find that the more disreputable and irreligious among us are those who are moved profoundly by charity. This realization does indeed suggest a reversal of first and last. The whole teaching of Jesus should lead us to think in Paradoxes about the invitation to the Kingdom.

as published on the August 25, 2013 Parish Bulletin
About Fr. “EJ” and his reflections

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CWL

Induction of New CWL Members

CWL1a

L-R: Dolly Mejilla, Fr. EJ, Wilma Huang, Maria Allgeier

We welcome our three new CWL members, namely; Maria Allgeier, Wilma Huang and Dolly Mejilla, who braved typhoon “Maring” and made it to their induction last August 20, 2013. Fr. Efren Jimenez, OFM officiated the ceremony and our President Betty Roxas-Chua led the pledge. We are very blessed to have these beautiful and hard-working ladies join our ministry. May you serve CWL with utmost zeal and commitment. Congratulations!!!

By Karen Limpe

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“Jesus’ Fire And Baptism” by Fr. Robert Manansala, OFM

This is the paradox of Jesus’s coming. While he brings peace and eternal life, those who refuse to receive the fire of purification, conversion and renewal that he offers bring upon themselves discord and death.

In the gospel passage today, Jesus describes his mission in terms of fire and baptism. By doing this, he makes it clear that there is no neutrality to his presence, his words and his deeds.

Early in Jesus’ public life, John the Baptist presents Jesus as one who is coming to baptize with Spirit and fire (Lk. 3:16). Patricia Datchuck Sanchez notes that fire, a familiar biblical symbol, “is a frequent metaphor for God Himself and for his intervention among his people.” For example, God communicates his presence to Abraham (Gen. 3:16), to Moses (Ex. 3:2), to Israel in the desert (Ex. 13:21-22) and on Mt. Sinai (Ex. 19:18) through the phenomenon of fire. The prophet Jeremiah compares God’s word to fire (Jer. 23:29). Fire is also a symbol of God’s holiness and protection (Zech. 2:5) and is considered as God’s servant (Psalm 194:4; Heb. 1:7).

Fire possesses destructive and purifying qualities. As such, it is also a fitting symbol for the action of God among his sinful, disobedient and wayward people. Zechariah associates the Day of the Lord with the cleansing fire of God’s intervention (Zech. 13:9). The Israelites’ exile in Babylon is described as a purification by fire (Is. 43;2; Psalm 66:12). Sanchez notes that “in his desire to ignite fire upon earth, Jesus is aware that he is to be the crucible wherein all humanity will be judged, purified, refined and enkindled in an eschatological conflagration.” Furthermore, he manifests “himself as filled with an ardent longing to illuminate the world by the fire of the Spirit, which is the ultimate goal of his work” (Days of the Lord, Vol. 6, 169).

Baptism, in the context of the gospel passage, does not refer to one
of the seven sacraments of the Church. From the Greek “baptizein” (Hebrew, “tabal”), baptism here means, “to be bathed, dipped or immersed.” Jesus is referring to the inevitable ordeal that he will suffer in the hands of those who will reject and oppose him and his message. The gospel of Mark renders this baptism as “a bath of pain,” referring clearly to Jesus’ passion and death (Mk 10:30). The biblical scholar C. Talbert, according to Sanchez, says that “Jesus’ baptism is the precondition for the release of fire upon the earth.” Through the baptism of passion and death of Jesus, the fire of divine judgment and purification is unleashed.

Jesus’ igniting of fire brings about inevitable discord and division because his presence of a blazing fire cannot be ignored or downplayed. No one can remain neutral in the presence of the Son of Man. Walter Brueggemann et al. declare that “the very presence of Jesus precipitates a crisis, a division among people in terms of how they respond to him.” By the radical nature of his presence, words and deeds, Jesus demands of a choice, a decision. Those who receive the fire of his purification and penetrating truth are converted and those who reject it perish. In other words, in Jesus’ coming, each person is presented with an ultimatum. Each must decide whether to accept him and his message or not and the terms of this decision are more binding and demanding than the blood ties that keep the family together.

Family members, because of the decision that each has to take in favor or against Jesus and his message, must be ready to face the possibility of division. This is the paradox of Jesus’ coming. While he brings peace and eternal life, those who refuse to receive the fire of purification, conversion and renewal that he offers bring upon themselves discord and death.

Actually, “the pivotal point,” as Joyce Ann Zimmerman et al. assert, “is that neither Jesus nor we choose division and strife.” These result from our being true and faithful to Jesus and his message. The gospel of Jesus can be jolting. Fidelity to the gospel of Jesus can bring about “a clash of values, of principles, of priorities.” As we try to receive the fire that Jesus brings into the world and as we do our best in helping set the world on fire with the Kingdom values of love, peace and justice, we must be ready, following the lead of Jesus, to be baptized into the waters of suffering and pain. As Dietrich Bonhoeffer puts it, “When Christ calls a man, he bids him come and die” (The Cost of Discipleship).

as published on August 18, 2013, Parish Bulletin
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“Vigilance” by Fr. Balltazar Obico, OFM

“Be prepared, for at an hour you do not expect, the Son of Man will come.“

It has been said by many cultural anthropologists that one of our cultural traits as Filipinos is the mañana habit; to postpone tasks to be done for some other days with the thought of having ample time to finish them. In most cases people wait for the deadline, either in the payment of taxes, registrations in the Comelec, enrollments; we have students cramming in the last few days before the final exams or rushing their research papers. Basketball players trying to make up in the last two minutes in the ball game. I think we don’t have the monopoly of procrastination; it is fundamentally a human weakness to think that we are in control of the events in our lives, that everything is in our hands.

The gospel begins by once again speaking of the goods we possess and of their prudent use. As addressed to the community of believers, it clearly concerns men’s preparation and vigilance for the return of their Lord. They are constantly admonished to be on guard, to remain ready, wide awake, busy during their master’s absence in order not to be surprised by the arrival of the Son of Man. Be prepared, for at an hour you do not expect, the Son of Man will come. Similarly, the steward will render accountability of his stewardship. He can get distracted with the presumed delay of the master’s return. He will be shocked to find the master is coming at an unknown hour. All of life is lived in expectation of the Lord’s return, the time of his arrival is unknown, his coming certain.

At first reading we can argue that it seems unfair on the part of the master to be assuring us of his return without giving us the specific timetable. Justice demands that at least we know some approximate time. Our objection loses its force because God does not exist in time. With God, all is eternal. There is no yesterday, today or tomorrow in God. All time is eternal present; every second, every minute is a potential grace encounter with Him if we are faithful stewards. For one who is in love, time does not matter. He does not exist in time. One lives in the eternal present.

1. To live in the eternal present is to be vigilant. If God were to give specific time, we are most likely to squander time and opportunity with the thought that it is still a long way off. If God says it is next month in September, with our tendency to procrastinate, we will say to ourselves we still have plenty of
time. The absence of a timetable is an invitation for us to live in the sacrament of the present moment, not to pine for the lost golden ages of yesteryears or to be anxious for a future that is yet to come.

2. Secondly if God were to give us the exact timetable of His return, then our response to his invitation will be tainted with ulterior motives other than loving him freely in return. It is like a patient who is terminally ill and the doctor has given him three months to live. The patient will give up his old ways of unhealthy lifestyle so that he can still prolong his life. He will be forced to shape up, motivated by fear, not by a free response to the invitation of God. If there is one characteristic that makes us children of God, it is freedom. Grace is freely offered and it must be freely accepted.

3. There is something beautiful in the absence of a timetable, apart from the fact that every moment is a potential encounter with Him. The best way of preparing for the Lord’s return is not by trying “to get in under the wire” by doing some great things just in time; but by being faithful, all the time! Imagine every day is the potential day of His coming. If that is the case, then each day I become a faithful steward; spending quality time in my daily work and quality time as well with my loved ones. If I take each day as the potential last day, then every thing I do is my last performance; I shall be doing my best in the task at hand; there is no waste of time and effort as I focus on the last performance. In the same way, with my relationships; if every time I leave home, I take it as the last time I will see my loved ones, then I will hug them tight, and express my love to them with all the warmth that I can muster.

as published August 11, 2013, Parish Bulletin
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“The Real Security” by Fr. Joel Sulse, OFM

“Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.” (v.15)

The international media absorbed it right in their headlines, “The Pope Urges Us to denounce materialism!” This emotional plea by our beloved Pontiff became like a dewfall, leaving young people, especially those who were in the World Youth Day, with the desire to be more serious about it this time. He even encouraged young people to “make a mess” in their dioceses by sharing their faith in the streets. This radical call which has shaken the whole world is Pope Francis’ way of introducing a reform in the Church, which will make more people aware of the call of Christ to follow him in his
way of living the Gospel.

The story this Sunday begins with an anonymous person in the crowd asking Jesus to tell his brother to share the inheritance they had received from their family. It is an open invitation for Jesus to become an arbitrator to the land and money that they have inherited. But Jesus went straight to tell the crowd, “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.” (v.15)

The statement of Jesus is clear. He reminds us of the danger of greed and power to accumulate possessions. Jesus wants us to take note of one of the erroneous ideas confronting people today, that wealth and power are signs of God’s approval. He wants to correct this attitude in us too. He exhorts all of us not to be lured by the passing splendor of materialism and greed. He is giving us a warning signal about the selfish demands of the same, and the danger attached to all these.

Why did Jesus insert the parable of the Rich Fool? He wants to emphasize that security can never be assured by building larger barns to accommodate our possessions. It is like saying that security can never be assured by the increasing amount of our deposits in the bank or by increasing our investments on something that promises us more returns or profits. He is inculcating in us the value of real security, which can only be attained in our relationship with God and with our neighbors. He wants us to recognize the true value of the real treasure deep inside us that moth, and robbers, and marauders can never destroy.

But what are the implications of being materially secure? Well, there is the presence of happiness and joy, and peace but we can notice that we are not perfectly content. There is something that is lacking. Oftentimes, arrogance and pride are roots of these possessions. Enslavement even of ourselves, as our desire to have some more, forces us to go against our good nature. Thus, Jesus wants us to see the other perspective of this reality. We need to transcend our human understanding of these possessions around us.

I am oftentimes awed with such realizations as: “It could have been better if we didn’t have this inheritance. It divided our family!” “I wouldn’t have suffered much from this turmoil, if my family had given me the best inheritance, not money!” “Money becomes immaterial if confronted with the realities of the real dangers of death.” “My properties made me a slave, and made others slaved by me.” “I am under the spell of my possessions!” “How I wish I could live in the quietness of the moment, thinking of God, and not of something else.” All these realizations can lead to a very positive light. And that is by heeding the reminders of Jesus in our Gospel story.

Pope Francis has this to say: “No one can remain insensitive to the inequalities that persist in this world.” Let us begin anew to plant the seeds of social justice that don’t affirm riches for one’s own sake. Rather, let us invest our best efforts in the real security that can assure us of eternal joy and peace. May the foolishness for Christ discovered by St. John Marie Vianney,
be endowed unto us so that graced by God, we can become rich with Himself as our only valued-possession. “There can never be a secured life except with God!

as published on August 4, 2013, Parish Bulletin
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“TEMPUS FUGIT, MEMENTO MORI”

A Reflection for the 18th Sunday in Ordinary Time, Year C
by Fr. Robert B. Manansala, OFM

The Trappist Monks, known for their strict observance of monastic life of silence, prayer, work and study used to greet one another with the greeting “Memento Mori.” “Memento mori” can be translated as “Remember death.” A translation that can have more impact is: “Remember that you will die.” In Pilipino, “Alalahanin mo, mamamatay ka rin.” This greeting is a reminder of one’s mortality and the need to live faithfully in this world. Life is short; live your life well.

The Knights of Columbus’ fraternal motto is even more explicit: “Tempus Fugit, Memento Mori,” “Time Flies, Remember Death.” According to John P. Martin, the Grand Knight of Council 14557, New Bedford, Massachusetts, “the Knights of Columbus are called to constantly reflect on the fact that we have only a short earthly existence in which to prove ourselves worthy of eternal life.” Martin traces this motto “Tempus Fugit, Mememto Mori” to the Knights of Columbus’ Founder Fr. Michael J. McGivney’s commitment to an immigrant parish consisting of hard working men and women – who died young. Fr. McGivney himself succumbed to death due to pneumonia at the age of 36.

I think this reminder is not only for the Trappists and the Knights of Columbus; it is for all of us.

“Vanity of vanities! All things are vanity!” All things are passing, all things are transient. Time flies, remember death. Remember that you will die. This may sound frightening, but it is true. This is not being pessimistic; it is just being realistic. Life on earth is short when seen from the perspective of eternity.

The Biblical scholar Sr. Diane Bergant says this phrase from the Book of Ecclesiastes and the other readings for today all highlight “what we all know so well from experience, namely, that everything and everyone is ‘here today and gone tomorrow.’ Thus, the author of Ecclesiastes insists that the meaning of life cannot be found in possessions that do not last.” Luke, for his part, says, “One’s life does not consist of possessions.”

This can be a very hard and disturbing warning in a world where one’s value is measured by the extent and quality of one’s possessions. In the words of Bergant, “Those who are admired are the people who have money; those who have power are the people who have money; those who set so many of the standards of society are the people who have money.”

Money per se is not the root of all evil; it is greed. Greed is the inordinate desire to possess money, wealth, goods and others with the intention to keep these for oneself far beyond the dictates of basic needs. It is the inordinate desire to acquire, possess, and accumulate more than what one needs or deserves. What is worse is when this desire is pursued at the expense of others people, especially the poor. As Mahatma Gandhi said, “There is always enough for everybody’s needs but not for the greed of a few.” It is the head of greed that we see in many of the scandals, scams and corruption cases in our country today.

The Bible clearly condemns greed. But how do we really distinguish reasonable and just profit from profit propelled by greed? How do we earn a living honestly, raise a family decently, and live responsibly in a world that values people in terms of what they have than who they are and who they can become? Is it morally okay to live luxuriously, extravagantly and scandalously, even if one’s money is hard-earned, in the midst of poverty and destitution of many people?

In the Lukan gospel passage today, Jesus and his disciples were on their way to Jerusalem, the place of his passion and death. As he led them on the way to the cross, Jesus instructed them in the costs of discipleship and the demands of the Kingdom of God. Today’s gospel focuses on Jesus’ teaching on appropriate attitude toward possessions and preparedness for the coming reign of God.

Jesus’ teaching was occasioned by a request to arbitrate between two brothers. One can very well see that the reality of family members quarreling and getting divided over inheritance is not something new. It has been there since time immemorial.

According to Patricia Datchuk Sanchez, Jesus refused to act as arbiter in the family feud on possession, not because he did not have the authority to do so, but in order to correct the misplaced attention of the people… Jesus wished to align the attitudes of his disciples toward their true purpose and concerns in life. As his followers and as heirs of the eternal inheritance, believers in Jesus are called to reevaluate themselves and their possessions in terms of the new way of life he held out to them. The heart of the… story was Jesus’ exhortation to avoid greed and to understand that possessions, even great possessions, are no guarantee of life.” In other words, the disciples must avoid greed of any forms because life does not consist in possessions.

Jesus was not condemning the man who had asked him to mediate in his property feud with his brother. The man may have been justified in his claim. Nonetheless, Jesus instructed him to be on perpetual watch against the variety of ways greed operates in human life. For Jesus, greed is an attitude foreign to the coming of the Kingdom and his disciples must be free from this evil tendency. Greed results into idolatry.

To make his point more compelling, Jesus told a parable of a rich man who thought about nothing but enlarging his barns for the overflowing harvest he was expecting. The parable does not tell us that the rich man acquired his wealth dishonestly, illegally and immorally. There is also no indication that he was manipulating and oppressing his neighbors or workers. But still, Jesus considered this man a fool because he invested all of himself in a treasure which he would not carry with him when he died. There is a stark indication that although this man was rich in wealth, he was “not rich in what matters to God.”

In the Old Testament, the term “fool” is used to refer to someone who has denied or forgotten God (Psalm 13:1). Anybody who makes money or wealth above God is a fool. Anybody who forgets that everything, especially one’s life, is but a loan which God can recall at any time is a fool. And anybody who forgets the reality “here today and gone tomorrow” is a fool. For the foolish man, death would be a rude but late awakening.

The main message of the gospel resonates with the main insights of the first and second readings. The word vanity is “hebel” in Hebrew and it means “transient as a vapor” or “wisp of air.” Again, Ecclesiastes says, “Vanity of vanities! All things are vanity!” All things are transient and are but a vapor or a wisp of air. And to be absorbed by what is transient and passing is “a great misfortune.” Indeed, what does it profit a man if, in the end, he must leave everything?

Because all things are transient and passing, we must focus our energies on those things that have lasting significance. St. Paul, in his Letter to the Colossians, writes: “Seek what is above… Think of what is above, not of what is on earth… Put to death, the parts of you that are earthly: immorality, impurity, passion, evil desire, and the greed that is idolatry.”

Lest we misunderstand the main message of the three readings today, they do not tell us that we do not need material things and possessions in this world. We are not angels. We are embodied beings with material, bodily and physical needs. But there is a big difference between needs and wants, between decent life and ostentatious life, between simple life and scandalous life, between earning to live and living to earn, between earning money to live and living for money.

The readings do not also tell us not to get involved in this passing world and just focus ourselves on heaven or the things of heaven. Far from it! In fact, we are asked to give ourselves to the task of the transformation of the earth but with the perspective that we are only pilgrims in this earthly journey.

We are asked to give our best shot in living our lives and in doing something good and beautiful for God, for others and for the world, knowing that everything is a gift from God and belongs to God, that everything must be shared, that our time and opportunities are limited and what is important is how we live godly and loving lives. We only have one life on earth to live and we must live it from the perspective of eternity. Indeed, how we live our lives and how we use, handle and share the gifts and resources that God has given us have eternal repercussions.

St. Bonaventure, follower of St. Francis of Assisi, said, “To lead a good life a man should always imagine himself at the hour of death.” In the same light, St. Alphonsus Liguori also said”…if you wish to live well, spend the remaining days of life with death before your eyes.”

St. Alphonsus Liguori said further: “…Oh! hasten to apply a remedy in time, resolve to give yourself sincerely to God, and begin from this moment a life which, at the hour of death, will be to you a source, not of affliction, but of consolation. Give yourself up to prayer, frequent the sacraments, avoid all dangerous occasions,…secure yourself eternal salvation, and be persuaded that to secure eternal life, no precaution can be too great.”

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