REMEMBER THE SEQUENCE

31st Sunday in Ordinary Time
Lk 19:1-10

Do you remember Jericho? If you know your Old Testament, you certainly know Jericho. Before the Israelites entered the Promised Land, they had to conquer the city of Jericho first. Tall and thick walls used to surround and keep safe Jericho safe from any intrusion and invasion. But the Israelites conquered the city with almost no sweat. For seven days, the Israelites walked around the wall of Jericho seven times each day. And on the seventh day, after the seventh round, when the Israelites shouted together, the fortified walls of Jericho fell.

Today, another wall collapses. In Jericho. But not because someone shouted.

A man, named Zacchaeus, lives in Jericho. He is a tax collector and, therefore, according to Jewish moral standards, a public sinner. Zacchaeus collects taxes from his own countrymen but not for his country. He is an accomplice of the colonial oppressors because he exacts taxes for the Romans. Tax collectors are placed in the same company as thieves, traitors, murderers, and prostitutes.

Moreover, being a Jew himself, one can assume, almost with certitude, a tax collector is not well paid by the Romans for his services. Thus, while it is a common sight to behold a rich tax collector, Jews look with suspicion on a tax collector’s wealth. Zacchaeus is a rich tax collector.

Confined to his own very small circle of friends, Zacchaeus must be living a very lonely and isolated life. He is rich but sad. Wealth gives him a loveless privilege.

Today, however, Zacchaeus must have heard that the renowned prophet from Nazareth – who goes by the name of Jesus and has a positive reputation in mingling with sinners and outcasts – is coming to Jericho. Is he a friend of Matthew who himself was a tax collector before he started following Jesus? Can it be that Matthew alerted Zacchaeus about the possibility of another wall collapsing in Jericho today? That wall surrounds not the city but Zacchaeus.

The Gospel today does not say that Zacchaeus wants to meet Jesus. All that Zacchaeus wants is to see Jesus. But Zacchaeus is too small to see over the crowd. He, therefore, climbs, not a wall, but a tree. All he wants is to see Jesus, not to meet Him.

But Jesus seems to be Jericho today precisely to meet Zacchaeus. When Jesus reaches the tree where Zacchaeus is perched on, He calls out to him, saying, “Zacchaeus, come down. I mean to stay in your house today.” A wall in Jericho starts collapsing again; this time, not because of shouts but because of an invitation. After all, Jesus is not simply passing by Jericho; He is in Jericho precisely because He means to visit Zacchaeus. Thus, he who climbed a tree shorter than everyone, comes down from it taller than the rest of them. Jesus searched for him and, finding him, Jesus wants to be His guest.

Of course, Zacchaeus is overjoyed and excited to welcome Jesus to his house. The crowd, however, knowing the kind of crook Zacchaeus is, are enraged. But Jesus is more interested in the outcast than the outraged. How unfortunate that many people can be so fixated on their neighbor’s sins while the Lord Himself sees beyond the sins of each of us to the person we can become. The Lord’s unconditional – even daring – love, however for Zacchaeus is not wasted. It yields the best result: Zacchaeus resolves to make amends for his sins.

Among the many stories in the gospels, the story of Zacchaeus is not only one of the most touching. It also has one of the most important lessons for us.

We all have our own images of God. Some are good images, others not so good ones. There are people who see God as a giant police officer who is always on the lookout for any violation we may commit so that we are easily and, even severely, punished. Others look at Him as a supreme accountant who records our every wrongdoing. Still others consider Him a strict judge that is partial to our conviction rather than our acquittal. But the first reading today paints for us a very different, even radical, image of God: “You are merciful to all, because You can do all things and overlook men’s sins so that they can repent.”

Notice the sequence. First, God overlooks men’s sins. Then, men repent. And He overlooks men’s sins precisely so that men can repent. The sequence is important. That sequence spells the difference between the way God forgives and how we forgive. Usually, we, sinners though we are ourselves, demand repentance first, then we overlook the sin. But God, who Himself is offended by our sins, overlook our wrong first so that we may repent. O, yes, God is alerted when we sin but He does not stay with it. He does not have a fixation on our sins. God is fixated on lavishly pouring out His love on us instead.

See what Jesus does to Zacchaeus today. He does not say, “Zacchaeus, come down. If you are sorry now for your sins, I mean to stay in your house. But if you are not, then, sorry for you, you missed your chance.” No, Jesus does not require repentance from Zacchaeus before He stays in Zacchaeus’ house. Again, the sequence is important. Jesus first welcomes the sinner, embraces the sinner, invites the sinner, overlooks the sins of the sinner, so that the sinner may repent in an atmosphere of acceptance. What heart as thick and fortified as the wall of Jericho will not melt with that kind of an attitude toward it? That is why Zacchaeus comes down from the tree not only to see Jesus but to meet Him.

There are many walls waiting to be torn down. There are many Zacchaeus’s still perched on their own trees. The secret to make those walls collapse, the strategy to make those Zacchaeus’s come down from their trees, is to overlook the sin so that the sinner may repent in an atmosphere of acceptance.

Remember Jericho. Remember Zacchaeus. Remember Jesus. Remember the sequence.

X-RAY VISION

Monday of the 31st Week in Ordinary
Lk14:12-14

When I was a kid, Superman fascinated me a lot. I often wondered how it felt to have his superpowers and what I would do if I had them. Among his superpowers, what intrigued me most was his x-ray vision. Superman could see through walls with his naked eyes.

But as I grew older and continued watching my favorite superhero, I noticed that his x-ray vision was limited after all. He could see though closed doors and thick walls, but Superman could not see through a person’s heart. His x-ray vision was simply just that – an x-ray vision – as an x-ray machine reveals a person’s bones but not a person’s bone marrow.

I wonder what would happen if we were all gifted with an x-ray vision that makes us see not only that lies behind closed doors but also within closed hearts. What would happen if, through our naked eyes, we could perceive the motives of every person for every thing he or she does? Everything revealed; nothing concealed. Then we would know why we are invited to a party and others would also know why we invited them to ours. Motives would be clear like never before. The revelation might really be surprising!

Superman had his x-ray vision but he could not see people’s motives crystal-clear because x-rays do not reveal a person’s intention and the eyes can be deceived so easily. But God can see the heart and all that is in it. God cannot be deceived. And know what? He is looking at you even as you read this.

THE SUBSTANCE OF OBEDIENCE

Friday of the 30th Week in Ordinary Time
Lk 14:1-6

There are four instances in the Gospel of Luke when Jesus cures on a Sabbath. We read them in Luke 6:6, 13:13, 14:4, and 14:38. In these four instances, Jesus violates the law of Sabbath rest. This is one of the reasons why His enemies criticize Him. According to them, the act of healing goes against the Third Commandment which rules, “Thou shall keep holy the Sabbath Day.”

In our gospel today, Jesus heals on a Sabbath again. He defends His act with an easy question but is rather difficult for His critics to answer: “Which of you here, if his son falls into a well, or his ox, will not pull him out on a Sabbath Day without hesitation?” In other words, Jesus confronts not only their sense of being humane but also their common sense.

In other instances when Jesus violates the Sabbath rest because He shows compassion toward a suffering fellow human being, He defends His act by emphasizing that the need of anyone is more important – therefore must first be met – than the law on Sabbath rest (Lk 5:3). This defense, however, further infuriates His critics. In Luke 6:5, Jesus even boldly claims that He is the Lord of the Sabbath. This means that He has authority over the Sabbath. But God alone has authority over the Sabbath because the command to keep holy the Sabbath Day came from God; therefore, God alone can suspend the law on Sabbath rest. Simply said, Jesus claims that He Himself is God.
That Jesus is God is no longer a point of contention among us. We believe the Jesus, indeed, is the Son of God. Nonetheless, is it not a very important lesson for us to see that God Himself disregards His own law for the sake of a greater good, for the well-being of people like brining comfort to the afflicted? What is truly important for God is not the law but every person. The essence of the law is not in the law in itself but in what it positively contributes to the welfare of people. In God’s eyes, obedience to the law is good but enslavement to the law is always bad. A law that enslaves cannot come from God.

There are instances when we find our selves in situations that are similar to Jesus’ when he breaks the rule on Sabbath rest. Only one thing should we always keep in mind: The law is important, but more important is man. Because God is love, deciding and acting according to the law of love is imitating God. And this is must always be the substance of observing any law.

What is the substance of our obedience?

COUSINS

Feast of Sts. Simon and Jude, Apostles
Lk 6:12-19

Simon was a “brother” of Jesus, as the ancients called one’s close relatives — aunts, uncles, first cousins. He was one of the Savior’s cousins mentioned in the New Testament. The other three were James, Jude and Joseph. They all grew up together in Nazareth (Cf. Mat 13:53-58). Of the four men, Simon, Jude and James became apostles of Jesus while Joseph remained His loyal disciple.

Simon belonged to the Zealot Party that struggled for the freedom of Israel from colonial rule. He preached the Gospel in Egypt, Mauritania (Spain), and Libya. He later rejoined his brother, Jude, in Persia, where they labored and died together as martyrs. However, at first Simon and Jude enjoyed the favor of the Persian king because they miraculously overpowered two ferocious tigers who used to cause terror among his subjects. Sixty thousand Persians became Christians with the Persian king himself included, and the pagan temples were replaced by Christian churches.

But When Simon and Jude went to other Persian territories the pagans commanded them to sacrifice to the sun god. The two refused. Thus, the idolaters fell on the two and massacred them. They died praising God and forgiving their murderers.

Simon did not leave us with anything written but Jude gave us a short but powerful epistle where he warns the new converts against false brethren and heretics.

The fact that the Apostles Simon and Jude were cousins of the Lord makes me think about my own kindred. How many of them have I brought closer to Jesus? Have I inspired any of them to follow the Lord, too? Together with James, their other cousin who also became an apostle, Simon and Jude must have been so captivated not only by the message of Jesus, but by Jesus, their Cousin, Himself; thus, they left everything behind and walked His way. All three of them, like the rest of the apostles except John, suffered martyrdom.

How privileged Simon, Jude, and James to be cousins of Jesus! Can my kindred also say, “How blest we are to be relatives of Fr. Bob!”?

IN OR OUT?

Wednesday of the 30th Week in Ordinary Time
Lk 13:22-30

The Gospel today opens with “Through towns and villages Jesus went teaching, making His way to Jerusalem.” Immediately, Luke zeroes in on two important aspects about Jesus as He did His public ministry.

First, Jesus was a teacher. However, unlike the common meaning of the word “teacher” today, He was not attached to any school or college, had no regular class schedule, and did not have a fixed roster of students. Jesus, Palestine’s most popular itinerant teacher, stopped at any field or hilltop or sat in a boat from where He taught whoever wished to listen. And the course He taught was more important than what any university at all times ever offered. His course description read: “Salvation: How to Enter Heaven”.

Second, even as He taught, Jesus was on His way to Jerusalem. Jesus did not travel aimlessly. He was making a specific journey to a specific place for a specific purpose. And He was well aware of what awaited Him in Jerusalem: death on a cross and resurrection after three days. Obviously, Jesus was not contented with teaching us how to get to heaven. He knew that He Himself had to open the gate for us. The key that opened for us the gate to heaves was His obedience to the Father, the kind of obedience that persisted even unto death – death on a cross.

Like any good teacher, Jesus spent much of His time answering questions. As all teachers who deserve the title, Jesus knew that the most interesting moment in teaching was when students fired questions from the floor. Today, Jesus fielded a question that certainly kept His students, who were serious about His course of salvation, at the edge of their seats: Will there be only a few saved? In the final tally, will hell be more jam-packed than heaven? Are we in or are we out?
Those who were listening to Jesus were expecting an answer that was radically different from what their religious leaders usually gave. Many scribes and scholars of the Mosaic Law taught that not only Gentiles but even pure-blooded Israelites would not enter the kingdom of God. Salvation, according to these religious leaders, came only from strict observance of the 248 positive prescriptions and 365 negative prohibitions that evolved from the Ten Commandments. These 613 prescriptive and prohibitive rules were burdensome for most of the Jews. If the scribes and the scholars of the law were right, then only a few would be saved. But having heard Jesus many times in disagreement with their religious leaders, the Jews were hoping for a lenient answer from Jesus. After all, Jesus appeared to be spending much of His energy toppling the edifice of scribal law. But the Jews were disappointed. Jesus did condemn the rules of the scribal law as inhumane and, thus, not from God, but He had not intention of building a cream-puff religion as its substitute.

Jesus answered with a direct challenge: “Try to enter by the narrow door.” Clearly, Jesus did not answer the question regarding final demography in the after-life. In His view, the question missed the point because what was truly important – and still is until today – was not how many would enter heaven but whether they – His listeners – and us will make it there ourselves. Instead of inquiring as to how many will be saved, we should rather ask our selves: Are we in or are we out? And without any blinking of the eye, Jesus warned us already that it will not be easy to be in after all, for “many will try to enter and will not succeed”.

If we think that being baptized and going to church on Sunday already assure us of a ticket to heaven, think again. After challenging and warning us, Jesus painted for us a nightmare scene: a terrified, hysterical crowd pounding in terror at the door of heaven, begging admittance. And with icy words, Jesus greeted this frightened crowd, “I do not know where you come from.” Then the people in the crowd, with faces lined with dreadfulness, managed yet to explain: “But, Lord, don’t You know us? We once ate and drank with You. You even taught in our streets.” Then the words of Jesus sent chilling spells down their spines, “Away from me, all you wicked people!”

In our present age, who are these door-bangers? They are not the common delinquents of society. They are not the drug-pushers, gunslingers, and child-molesters whom the world calls “evildoers”. Rather, it appears that they are good people, respectable citizens, and even devout churchgoers. Certainly, in the end, heaven will surprise us all because, as Jesus Himself said, “there are those now last who will be first, and those now first who will be last.”

Learn from the example of Jesus who, after all, has the final word on who is in and who is out in the kingdom whose gates He Himself opened by His own death and resurrection. Because He is THE Teacher, let us listen to and obey Him. And like Him, may we never go through aimlessly. May we live our life with a definite purpose worthy of the Father. This is what Jesus did, this, too, should we do.

SMALL BUT WONDERFUL

Tuesday of the 30th Week in Ordinary Time
Lk 13:18-21

“Small but terrible,” we heard it many times. And quite often it is true! A small tooth cavity can become a terrible tooth ache. A small splinter in the hand can mean a terrible pain. A small pebble inside the shoe is a terrible inconvenience. A small mischief can yield into a terrible disaster. A small persistent voice can be a terrible annoyance. A small ill-behaved kid is a terrible nuisance. So many other “smalls” that are nonetheless terrible.
But not all “smalls” are terrible. Today, Jesus tells us about something that is small but not terrible. The kingdom of God is small but wonderful!

The kingdom of God is like a mustard seed, the smallest of all seeds, but when planted becomes a tree that provides a home for the birds of the air. The kingdom of God is like yeast that makes the dough rise. Small? Yes. But terrible? No. Rather, the kingdom of God is small but wonderful.

We do not have to be big to be wonderful. Jesus is big but He chose to be small for us. Like a mustard seed, when He is planted in our hearts, our hearts can be a life-giving tree. Like yeast, when He is in us, we shall rise. Jesus is God’s kingdom in person. We do not only arrive at the kingdom of God. The kingdom of God arrives in us. When we have Jesus in our hearts, our hearts in themselves become the kingdom of God. When Jesus is in our life, we ourselves become God’s kingdom. And we do not have to be big for that.

BE SABBATH, BE GOD'S TOUCH

Monday of the 30th Week in Ordinary Time
Lk 13:10-17

We do not only have the power to touch. Our touch in itself is powerful. For example, scientific studies confirm that touch plays a significant role in the healthy development of children. Children who enjoy a high degree of physical contact with their parents are healthier than those who are denied such contact. Infants who are always touched walk sooner, talk sooner, develop higher IQs, and better EQs.

I remember my adopted son, Pipo, when he was a baby. He was only 1.8 kilos when he came into my life. Certainly, he was undernourished. But because he was the apple of everybody’s eyes, he was often caressed and carried. He is now a very healthy, even chubby, 10-year old boy. When he was an infant, I would often take his tiny hands and make them touch my face, from my forehead to my chin; and when his palms would reach my lips, I would hold them right there as I say, “Abba…Abba…Abba.” Lo and behold, the first word he uttered before he turned 1-year old was “Abba”, the Hebrew word for “Daddy” with which he now addresses me.

If human touch is powerful, think of the power that the touch of Jesus has. Today, His touch makes a woman, tormented by a spirit for eighteen years, finally free.

But the official of the synagogue raises a criticism against Jesus because the it is the Sabbath and Jesus heals even on the Sabbath. For this synagogue official healing on the Sabbath breaks God’s law. For him, freedom from any torment can wait but observance of the Sabbath law cannot. This synagogue official does not deserve to be a synagogue official at all because he fails to see that the synagogue should always be a place where God touches people not only on the Sabbath, but most especially on the Sabbath.

The Sabbath is God’s blessing for His people. It is one of His many special ways of touching those who call on Him. The Sabbath is God’s touch on His people. The Sabbath is God touching man. When Jesus gives God’s loving and healing touch to anyone, He does not break the Sabbath. He fulfills it.

The Lord continues to touch many others through us. We cannot have any excuse to refuse touching anyone who needs the touch of God from us. No matter what day it is, Sabbath or otherwise, we are called to touch others with the power of Jesus, the Lord of the Sabbath.

Have you touched someone today with the love of Jesus? Make each day a Sabbath day for you, a day when God touches others through you. Be Sabbath. Be God's touch.

PAANO TAYO UUWI?

Ikatatlumpong Linggo sa Karaniwang Panahon
Lk 18:9-14

Sikat ang talinhaga natin ngayong araw na ito. Bakit po? Dahil pangunahing tauhan nito ang paborito nating bidang-kontrabida. Hindi si Ruby. Ang Pariseo.

Una sa lahat, huwag po nating iisiping lahat ng Pariseo ay halimbawa ng pagkahindi kalugud-lugod sa Diyos. Ni Nicodemus – isang lihim na alagad ni Jesus – ay halimbawa ng isang mabuting Pariseo. Pero marami sa mga kabaro niya ang talaga namang kontrabida hindi lamang sa buhay ni Jesus kundi sa buhay ng mga nagsisikap na tupdin nang tapat ang kalooban ng Diyos.

Ang katagang “Pariseo” ay nangangahulugang “the separated ones” o, sa atin pa, “ang mga ibinukod”. Mga ibinukod sila dahil sa sadyang napakahigpit nilang pagtupad sa kaliit-liitang detalye ng batas ni Moises. Sa paningin ng mga nakapaligid sa kanila, talaga namang napakamasunurin ng mga Pariseo sa Diyos. Pero ano nga ba ang tutoong palagay ng Diyos sa kanila?

Sa talinhaga ng ating ebanghelyo ngayong araw na ito, hindi sapat sa Pariseo ang pagkapribado ng kanyang tahanan para pagnilayan ang kanyang kahusayang moral. Kinailangan niyang magpunta sa templo at doon ay ilitanya sa Diyos ang kanyang mabubuting gawa. Samantalang nananalangin, minamataan naman pala niya ang isang Publikano – isang maniningil ng buwis – na itinuturing ng lahat na makasalanan at taksil sa sariling bayan. Kung sinuman ang nagpa-uso ng bukambibig na “mas banal pa sa Diyos” o “holier than Thou” sa Ingles, malamang nasa isip niya ang tagpong ito.

Sinabi ng isang pantas na kapag nagkakaisa ang lahat sa pagkokondena sa isang tao, dapat daw tayong magbantay. Walang taong nabubuhay ang masamang-masama na wala man lamang kahit isang butil ng kabutihan sa kanyang pagkatao. Wika pa nga ni San Agustin, “Since God became human, we can be sure that in everything human we can find something of the divine.”

Kung tayo, halimbawa, ay mga abugado, maipagtatanggol po kaya natin ang Pariseo sa ebanghelyo natin ngayon? Makatatagpo ba tayo ng butil ng kabutihan sa kanyang pagkatao?

Opo, sa katunayan, higit pa sa butil ang kabutihan meron ang Pariseong ito. Tinutupad niya ang kanyang mga obligasyong relihiyoso, nag-aayuno siya nang labis sa hinihingi ng batas, at bukaspalad siya sa pag-aabuloy sa templo. Hindi rin siya sakim, hindi doble-kara, at hindi nagpapasasa sa layaw ng katawan. Sa kayang makita ng ating mga mata, mistulang “the living saint” ang Pariseong ito.

Kung iniisip nating pagyayabang ang paglalahad niya sa Diyos ng mabubuti niyang gawa at katangian, nagkakamali tayo. Hindi tayo ang kinakausap niya; ang Diyos. Hindi siya nagyayabang, nagpapasalamat siya sa Diyos. He gives credit where credit is due. Nagpapasalamat siya sa Diyos. Hindi po ba dapat lang magpasalamat tayong lahat sa Diyos? Kundi sa tulong na rin ng Diyos, wala tayong magagawang anumang kabutihan. Ang magpasalamat sa Diyos, dahil tinutulungan niya tayong maging hindi masama, ay isang panalanging kalugud-lugod sa Diyos.

Pero kahit na sinong mahusay na abugado ay hindi mapawawalang-sala ang Pariseong ito. Manupa’t si Jesus mismo ang nagsasakdal sa kanya at nagbababa ng hatol. Kaya nga’t mahalagang maunawaan natin kung bakit gayon ang takbo ng kuwento. Ano ang malaking kasalanan ng Pariseong ito?

Ang malaking kasalanan ng Pariseong ito ay hindi pagyayabang kundi pagmamatuwid nang sarili. Sa pamamagitan ng talinhagang ito, ipinaliliwanag ni Jesus kung ano nga ba ang pagmamatuwid ng sarili. Ang taong mapagmatuwid sa sarili ay hindi ang taong mayabang. Ang mapagmatuwid sa sarili ay ang taong minamaliit ang kapwa. Ang kayabangan ng taong mapagmatuwid sa sarili ay makompetensya. Hindi niya lamang sinasabing “Ay, ang bait-bait ko talaga!” Sa halip, ito ang sinasabi niya: “Ay, ang bait-bait ko talaga KAYSA SA IYO!” Kaya nga ang Pariseo sa talinhaga natin ngayon ay nagpapasalamat sa Diyos dahil hindi siya katulad ng ibang tao, lalo na ng Publikanong kasabay niyang nagdarasal sa templo. Meron bang may karapatang humusga ng kapwa nang gayon?

Walang taong umaamin sa sarili niyang pagmamatuwid. Pero madaling husgahan ang iba na mapagmatuwid sa sarili. Meron ba ritong magsasabing siya ay mapanglait, nangmamaliit ng kapwa, mapaghusga sa iba? Wala. Pero hindi ibig sabihin noon na wala sa ating mapagmatuwid sa sarili.

Ito ang dahilan kung bakit napakamapanganib ng kasalanang ito. Ang taong madaling mapunang mapagmatuwid sa sarili ang kanyang katabi ay baka siya pa ngang tunay na mapagmatuwid sa sarili. Ang Pariseo sa talinhagang ito ay hindi kinakailangang nakataas ang noo at nakatingin nang mababa sa Publikano habang inililitanya niya sa Diyos ang mabubuting gawa at katangian niya. Ni hindi niya kailangang iparinig sa katabing Publikano ang paghahambing niya sa kanya. Ang kasalanang ito ay karaniwang nakatago, hindi obvious. Sinumang marahas humusga at nangmamaliit ng kapwa-tao – kahit sa isip niya lamang – ay walang pinag-iba sa Pariseong ito.
“Huwag kayong huhusga, nang hindi kayo husgahan,” atas ni Jesus sa Mt 7:1. Maaaring nasaksihan nga ng Pariseong ito ang isanlibu’t isang mga kasalanan ng Publikanong kasabay niya ngayong nagdarasal, ngunit hindi niya nakikita, hindi nababatid, na samantalang hinuhusgahan niya ang Publikano, ito ay nakikipagkasundo sa Diyos.

“O Diyos, mahabag po Kayo sa akin, ako’y isang makasalanan” – ito ang pagsusumamo ng Publikano sa Diyos. “O Diyos, mahabag po Kayo sa akin, ako’y isang makasalanan” – tanging ito lamang ang kaya niyang sabihin sa Diyos. “O Diyos, mahabag po Kayo sa akin, ako’y isang makasalanan” – walang mga pagpapaliwanag, walang mga alibi, walang mga palusot – ito ang panalangin niya. Kung ihahambing sa litanya ng Pariseo, mistulang walang sinabi ang Publikanong ito. Ngunit pagkatapos nilang manalangin, ang umuwing kasundo ng Diyos ay ang Publikano, hindi ang Pariseo.

“O Diyos, mahabag po Kayo sa akin, ako’y isang makasalanan.” Kayo po, may gusto pa ba kayong idagdag dito?

Naparito rin tayo para manalangin. May mga Pariseo at mga Publikano ba sa atin?

Pagkatapos nating magdasal, paano kaya tayo uuwi?

HOW WILL WE GO HOME?

30th Sunday in Ordinary Time
Lk 18:9-14

Our parable today is popular. Why? Because it has our favorite villain in the gospels: a Pharisee.

But, please, do not conclude that all Pharisees are enemies of Jesus. Nicodemus – a secret follower of Jesus – is an example of a good Pharisee.

The word “Pharisee” means “the separated ones”. They are separated from the rest, not ordinary, because of their very rigid interpretation and observance of even the minutest detail of the Mosaic Law. In the eyes of those around them, the Pharisees are very obedient to God. But how does God really see them?

In the parable of the gospel today, the privacy of his home is not enough for the Pharisee to contemplate on his moral excellence. He must go the temple and there recite to God a litany of his good deeds. While praying, he spies on a a tax collector – a public sinner. Whoever invented the expression “holier than Thou” must have this parable in mind.

A wise man said that when the world is unanimous in condemning someone, better watch out. No living person is so evil that he has not even a single grain of goodness in him. St. Augustin also said that “since God became human, we can be sure that in everything human we can find something of the divine.”

If we were lawyers, could we put up a defense in favor of the Pharisee in the gospel today? Would we find even, at least, a spark of goodness in him?

Yes, we would. There is, in fact, more than just a spark of goodness in this Pharisee. He fulfills his religious obligations, fasts more than what the Law requires, and gives generously in support of the temple. He is also not avaricious, not a double-crosser, and not a slave to the basic cravings of the human body. As far as our eyes can see, this Pharisee is a “living saint”.

If we think he is proud for enumerating his good deeds and good qualities, we are wrong. He is not talking to us. He is talking to God. He is not boasting, he is giving thanks to God. This Pharisee is giving credit where credit is due. And should we not all learn to be more thankful to God? If it were not for God’s help, we cannot do anything good. To thank God, because He helps us not to be bad, is a kind of prayer that truly pleases God.

But not even the best lawyer in the world can prove the innocence of this Pharisee. To begin with, it is Jesus Himself who accuses him and renders the guilty verdict. Thus, it is important for us to understand why this parable ends the way it does. What great sin is this Pharisee guilty of?

This Pharisee is not guilty of pride as he is guilty of self-righteousness. Through this parable, Jesus defines what self-righteousness really is. The self-righteous person is not simply the proud person. To boast of one’s virtues and good deeds is harmless vanity. The essence of self-righteousness is in holding others in contempt. Our gospel today begins with “Jesus spoke the following parable to some people who prided themselves on being virtuous and despised everyone else.” The pride of the self-righteous person is always competitive. He does not only say “O, how good a person I am!” Rather, the self-righteous declares, “O, how good a person I am THAN YOU!” The Pharisee in our parable today thanks God because he claims to be different from the rest of twisted humanity, most especially the Publican who is a mere spitting distance away from him inside the temple. Does anyone have the right to judge his or her fellow human beings that way?

No one readily accepts his own self-righteousness. But many are too quick to judge others as self-righteous. Is there anyone here in this Mass who confesses to his own belittling of others, to his rash judging of others, to his prejudice of others? None. But that does not mean that there are no self-righteous among us.

Self-righteousness is an insidious sin. The person who quickly accuses others of self-righteousness may well be more guilty of the same sin. We need not appear at all like the puff-up Pharisee of the parable in the gospel today. This sin is rarely obvious. Anyone who rashly judges and belittles his neighbor is no different from the Pharisee of this parable. In our days, Pharisees are an extinct breed, but Pharisaism still exists today.

In Mt 7:1, Jesus warns us: “Judge not so that you may not be judged.” The Pharisee in the parable today might have witnessed the tax collector’s one thousand and one sins, but he does not see nor does he cares that while he judges the tax collector, the tax collector is actually reconciling with God.

“O God, be merciful to me, a sinner” – this is the tax collector’s guilty plea before God. “O God, be merciful to me, a sinner” – this is all he can honestly tell God. “O God, be merciful to me, a sinner” – no explanations, no alibis, no beating around the bush – this is his prayer. Compared with the Pharisee’s litany of good deeds, this one sincere statement of the this tax collector seems to be nothing. But when they finished praying, it is the Publican, not the Pharisee, who goes home in good terms with God.

“O God, be merciful to me, a sinner.” Is there anyone here who wants to add more to this plea?

We have come to worship God. Are there Pharisees and tax collectors among us?

When we are done praying, how will we go home?

MISFORTUNE AS GOSPEL

Saturday of the 29th Week in Ordinary Time

Lk 13:1-9

To begin with, I do not believe in luck. I believe in grace instead. But many people believe in luck even as they believe in grace. See their confusion! Some of them consider thirteen to be unlucky but others speak of “lucky 13”. Whatever is true between the two, is it merely coincidental that our gospel today is from the 13th chapter of the book of Luke? But, certainly, this gospel narrative is not bad luck. Although Jesus speaks in this chapter about the horrific fate of the Galileans massacred by Pilate inside the Temple and the eighteen pinned to death by the tower in Siloam, this gospel is still Good News. The gospel is always Good News. That is, in fact, the literal meaning of the word’s Greek origin – “eu angelion”.

Was it not, however, apparent bad luck the people mentioned in the gospel today met? Were those people not simply and clearly unlucky? Parallel to their sad lot are the many horrendous events around us. The victims of the Ampatuan massacre – many of whom are reporters who just happened to be in the wrong place at the wrong time and in the wrong company – were they not unlucky? Those who died during the super typhoon “Ondoy” and “Peping” – they were unlucky, were they not? And what do we say about the fate of those whose lives, homes, and livelihood were ruined by the very strong earthquake in Haiti and in Chile? Can we really say there is still Good News in their heartrending stories? Can bad luck really be Good News?

In Filipino, “bad luck” is “malas”. The Filipino translation is closer to the Latin original, “mal”. In Latin, “mal” means “evil”. In the Lord’s Prayer, the last petition we make is “deliver us from evil” (“sed libera nos a malo”).

Evil is real. It exists. The devil is real and is always at work to harm us. St. Peter warns us in his epistle (1 Pt 5:8): “We alert, be on watch, for your enemy, the devil, is prowling around like a roaring lion, looking for someone to devour.” To be devoured by this beast is indeed the ultimate misfortune of all.

Misfortunes are impartial. They strike anyone. Righteousness does not exempt the righteous from misfortunes. Remember Job from the Bible? He was a righteous man, yet unfortunate events of unbearable proportions came upon him one after the other. His children died when the house they were partying in caved in. Then, pestilence hit his livestock and he lost all his livelihood. Then, his riches were gone. Then, he got afflicted with a horrible skin disease and his friends abandoned him except three who kept on insisting that he must have done something evil to suffer such misfortunes. But Job maintained his innocence and kept his faith in God. He was a friend of God but he suffered nonetheless. Wickedness, as we see happening around us, does not always hit the wicked with misfortunes either. Recall the sons of Jacob. Because of envy, they maltreated and sold to slave merchants their own brother, Joseph. Those sons of Jacob were certainly guilty of an evil deed, but, when drought and famine struck the land, God saved them from starvation and death through no less than Joseph himself, whom they maltreat and sold to slavery but rose to power in Egypt, second only to the Pharaoh. It takes little for anyone to understand that an unfortunate man is not necessarily an evil man, but, remember, a fortunate man is not necessarily a righteous man either.

Although misfortunes may befall a man because of his own carelessness, weakness, o wickedness, we cannot discount the fact that misfortunes can also be the doing of the people around him. Pilate caused the misfortune of those whom he massacred in the Temple. And those who were crushed to death by the tower in Siloam may be victims of the careless of others. Joseph’s slavery in Egypt was caused by his brothers. Job’s misfortunes were doings of Satan himself who had God’s permission to test him but not take his life. Anyone may suffer from misfortunes just as anyone may be a victim of someone else’s negligence, if not wickedness.

But even in the midst of our most painful experiences, God remains with us. He is always with us, encouraging us, healing us, reviving us, renewing us, re-creating us, o simply suffering with us. He does not abandon us. He does not allow misfortunes to have the last word on us. As it was when He raised His Son, Jesus, from the dead, God always has the last laugh of victory. Thus, in the many and varied unfortunate experiences we go through in life because of many and varied reasons, too, we should never, ever, ever, ever, never let go of our hold on God. Let us cling to Him tenaciously.

This was what the Israelites did in the midst of the intense suffering brought upon them by their slavery in Egypt. Although at times they would wonder if God took notice of their sufferings, they did not allow their hope in Him to die totally. In His time, God showed the Israelites that He indeed took notice of their anguish. He acted to set them free. “I saw the suffering of My people in Egypt. I heard their cry because of their taskmasters, and I am concerned about their affliction,” God told Moses (Ex 3:7). Thus, sending them Moses, God led the Israelites out of Egypt in freedom unto the Promised Land.

When we are in deepest trouble, which we sometimes refer to as life’s misfortunes, it is very important that our belief that God has enough concern for us remains alive. And because His concern for us is indeed enough, He notices what happens to us and His reaction to it is not “ma” or “pa” (“Malay ko? “Pakialam ko?”) – i.e., “Who cares?” – but His direct and personal involvement in our lives. This is also the reason why we have reason to hope. Our God, who is also the God of Abraham, Isaac, and Jacob, is not like the false gods “who have mouths but they cannot speak; who have eyes but they cannot see; who have ears but they cannot hear” (Ps 115). Our God, who is the Father of Jesus, is a “God of Action”: He acts, He does not only watch. He is not only looking at our mistakes and misfortunes in life. Though beautifully written and sang, still the song that says, “God is watching us, God is watching us, God is watching us from a distance” is totally wrong and misleading. And the image of God the Father rendered as an eye inside an equilateral triangle is radically incorrect. Watching is never God’s hobby! He enjoys best getting Himself involved in the lives of you and me. And just as He made the shame of the cross the cause of blessing and the death of Jesus the fount of life so too does He act to turn even the most unfortunate event in our lives into the source of real and tremendous grace for us and even for others. Quite often, from our point of view, we even refer to this kind of experience as a “blessing in disguise”. That is why even misfortunes can be gospel, can be Good News.

It will do us well to find the grace of God in what we think to be misfortunes in our lives. Discover our “blessings in disguise” and allow our selves to be more overwhelmed by the feeling of wonderment at the mystery of God’s actions in our life so that we may trust Him more even and most especially in the midst of intense and confusing trials in life. With these good sentiments and response to God’s actions in our lives, we should also heed the warning that God gives us through the unfortunate events we see and experience in the world today. What does global warming tells us? What does the Ampatuan massacre warn us about? What does the earth mean with its tremors? St. Paul tells us in 1 Cor 10:11, “All these happened to them as a warning, and were written to teach us who live in these last days.”

God notices us. Do we notice Him? Should a misfortune call our attention?

SALAMIN SA MATA, SALAMIN NG PUSO

Biyernes ng Ika-29 na Linggo sa Karaniwang Panahon
Lk 12:54-59

Nasa high school pa lang ako, nagsasalamin na ako. Pero malinaw na malinaw pa ang mga mata ko noon. Kinailangan ko lang magsalamin dahil sa astigmatism. Madalas nga akong biruin ng ilang mga kaklase ko noon na “astig-maporma” raw ang dahilan ng paggamit ko ng mga salamin sa mata. Pero ngayong, cuarenta y tres años na ako, ang pagsasalamin ko ay hindi na talaga pamporma-porma. Malabo na mga mata ko. Hindi ko mabasa ang mga kataga nang malapitan. Kailangan ko pang ilayo sa akin ang sakramentaryo at leksyonaryo kapag nagmi-Misa nang walang salamin. Ang dating astigmatism lang, far-sightedness na. Kaya kong basahin kapag malayo pero nahihirapan ako kapag malapit na. Doble-vista na ang grado ko.

Nakadepende sa talas ng ating mga mata ang ating kakayahang makabasa ng mga salita, mga pangungusap, mga talata, at anumang nakalimbag. Ngunit saan nakasalalay ang kakayahan nating makabasa ng mga tanda ng panahon? Hindi sa mata. Sa puso.

Ang mga mata ay para sa mga titik. Ang puso naman ay para sa mga tanda ng panahon. Pagkilala sa mga titik ang gawain ng mga mata upang maintindihan natin ang ipinahihiwatig pangkat ng mga salita sa pamamagitan ng mga pangungusap. Pagdama naman ang sa puso para makilatis natin ang sinasabi sa atin ng Panginoon sa pamamagitan ng mga tanda. Ngunit paano kung manlalabo ang kakayahang ito ng puso? Hindi nagsasalamin ang puso. Ang salamin ay para sa mata lang.

Maraming sakit ang puwedeng dumapo sa ating mga mata. Mula sa panlalabo, maaaring humantong ito sa pagkabulag. Naririyan ang astigmatism, near-sightedness, far-sightedness, glaucoma, at iba pa. Kaakibat na rin daw ng pagtanda ang pagkakaroon ng katarata.

Marami ring sakit ang maaaring dumapo sa ating puso. Higit pa sa pisikal na kalagayan, ang espirituwal na kondisyon ng ating puso ay sadyang napakahalaga. Tinutukoy ni Jesus sa ebanghelyo ngayong araw na ito ang nangyayari kapag malinaw ang mata pero malabo ang puso ng tao: “Kapag nakakita kayo ng namumuong ulap sa kanluran, agad ninyong sinasabing uulan, at gayon nga ang nangyayari. At kapag ang ihip ng hangin ay mula sa timog, sinasabi ninyong magiging maalinsangan ang panahon, at gayon nga ang nangyayari. Alam ninyo kung paanong unawain ang anyo ng lupa at langit. Paanong hindi ninyo alam unawain ang panahong ito?” Ang hatol ni Jesus: mapagbalatkayo.

Ang pusong mapagbalatkayo ay pusong sinungaling at mapagkunwari. Wala sa pusong ito ang katotohanan. Paano nga mababasa ng pusong ito ang katotohanan na itinatanda ng mga panahon, ang mga tandang ipinadarama ng Diyos sa kanya? Sa pagbabalatkayo ng pusong ito, pinaniwalaan na niya pati sariling kasinungalingan, pati sariling pagkukunwari. Wala ngang kakayahang maunawaan ng pusong mapagbalatkayo ang mga tanda ng panahon kahit pa kayang-kaya nitong basahin ang mga paggalaw ng langit at lupa. Ang pusong mapagbalatkayo ay maaaring mag-ulat ng lagay ng panahon pero hindi niya kayang unawain ang panahong kinalalagyan.

Malubha talagang karamdaman ang pagbabalatkayo, at hindi ito sa mata dumadapo kundi sa puso. Kapag manlabo ang mata, puwedeng magsuot ng salamin sa mata. Pero hindi nagsasalamin ang puso. Sa halip, dapat manalamin ang puso para makita ang tunay na kalagayan nito.

Nagsasalamin ka na ba?

Nananalamin ka ba?

KULITIN ANG DIYOS

Ikadalawampu’t Siyam na Linggo sa Karaniwang Panahon
Lk 18:1-8

Ang babae raw ay dapat makapangasawa bago mahuli sa biyahe. Kung mahuli raw ang babae sa biyahe, malamang hindi na ito makapag-asawa. Sa usapin ng pag-aasawa raw ng babae, depende raw sa edad ang dasal.

Kapag 20 años raw ang babae, ganito ang dasal: “Lord, bigyan mo naman ako ng mapapangasawa. ‘Yung pogi at mayaman ha.” Kapag 25 años naman, ganito ang dasal: “Lord, bigyan mo ako ng mapapangasawa ha. Kahit hindi mayaman basta may trabaho please”. Kapag 30 na, ganito raw: “Lord, please bigyan Mo po ako ng mapapangasawa. Kahit hindi pogi basta mabait, okay na.” At kapag 35 at pataas na ang edad, ganito ang dasal: “Lord, naman, kahit na sino, ibigay Mo na.”

Kahanga-hanga talagang manalangin ang iba sa atin, hindi ba? Hindi sila sumusuko. Wala silang kapaguran. Hindi pinanghihinaan ng loob gaano man katagal o kahirap makamit ang hinihingi nila sa Diyos. Minsan pa nga po, talagang imposible ang prayer request nila, hindi ba? Pero matibay ang kanilang pag-asa sa Diyos. Matatag ang kanilang pananampalataya sa Kanya.

Sa ating unang pagbasa ngayong Linggong ito, narinig natin ang makabagbag-damdaming halimbawa ng pagsubok sa katatagan. Matapos silang lumaya mula sa pagka-alipin sa Ehipto, lubos na nahirapan ang mga Israelita sa kanilang paglalakbay sa ilang. Kinaharap nila ang maraming panganib, kabilang ang pakikipagdigma sa iba’t ibang tribo. Ang unang pagbasa natin ngayon ay kuwento ng unang pakikipagdigmaan ng mga Israelita. Inatasan ni Moises na pamunuan ni Joshua ang mga Israelitang mandirigma samantalang nagtungo siya sa tuktok ng isang burol upang manalangin. Hangga’t nakaunat paitaas ang mga braso ni Moises, nananalo ang mga Israelita; ngunit kapagg bumabagsak, natatalo naman sila. Kaya’t inalalayan ng mga kasama ang mga braso ni Moises para manatiling nakaunat. At natalo nga ng mga Israelita ang kanilang mga kaaway: unang digmaan, unang tagumpay para sa Bayang Pinili ng Diyos.

Bagamat hindi kasing drama ng unang pagbasa, panalo rin naman ang babaeng balo sa ebanghelyo. Matapos ang pangungulit niya, nakamit din niya sa wakas ang hinihingi niyang katarungan mula sa hukom.

Ayon sa tradisyong Judyo, ang hukom ay inaaasahang walang kinikilingan maliban sa tatlong uri ng tao: ang mga babaeng balo, ang mga ulila, at ang mga dayuhan. Dahil ang tatlong uri ng taong ito ay namumuhay sa kawalan ng pamilyar na pag-ibig at pagtangkilik, nanganganib sila sa isang lipunang pinaghaharian ng salapi at kapangyarihan. Inaatas ng Judaismo na ang isang hukom ay may likas na pagkiling sa kanila at itaguyod sa ikatatagumpay ang kanilang kapakanan para matiyak ang kanilang mga karapatan. Ito pa nga ang nasasaad sa batas relihiyoso ng mga Judyo: “Kung gagawan ninyo sila ng masama at dadaing sila sa Akin, tinitiyak Ko sa inyong diringgin ko ang hinaing nila” (Ex 20:22).

Sa talinhaga ni Jesus ngayong araw na ito, nagtagpo ang isang hukom at isang babaeng balo sa isang sandali ng krisis. Wala tayong alam tungkol sa babaeng balo, pero may alam tayo tungkol sa hukom. Ang hukom ay hindi naiimpluwensyahan ng panuntunang relihiyoso ni ng opinyon ng publiko. Sa kanyang pagtrato sa babaeng balo, parehong wala ang pagkamakatarungan at pagmamalasakit. Ang babaeng balo naman ay walang mga kaibigang maimpluwensya para sana kumbinsihin ang hukom. Wala rin siyang pera para suhulan kaya siya. Dalawa lamang ang mayroon siya: ang pagkamakatuwiran ng kanyang ipinaglalaban at ang sarili niyang katatagan.

Pero para sa hukom na yaon, hindi sapat ang pagkamatuwiran ng ipinaglalaban ng babaeng balo. Sa mahabang panahon, tinanggihan niya ang pagsusumamo ng babeng balo. Pero hindi sumuko ang babaeng balo. Sumuko ang hukom.

Sa paglalahad ni Jesus ng talinhagang ito, hindi Niya layuning itulad ang Diyos sa hukom na yaon na ipinagkaloob lamang ang hinihingi ng babaeng balo para matahimik na siya. Sa halip, ipinakikita ni Jesus ang kaibahan ng Diyos sa hukom na yaon. Kung ang isang taong malupit gaya ng hukom na yaon, sa kalaunan, ay nagiging mapagbigay din naman, gaano pa kaya nakahihigit ang Diyos. Pinakikinggan at tinutugon ng Diyos ang panalangin ng mga nananalig sa Kanya. Subalit may sariling panahon ang Diyos.

Maging matatag sa pananalangin at huwag panghihinaan ng loob. Sa ating panahon ng mga “instant”, wala tayong tiyagang maghintay. Lagi tayong nagmamadali. Pati Diyos minamadali natin. Hindi natin puwedeng madaliin ang Diyos. Pero puwede natin Siyang kulitin.

Nakipagkulitan ka na ba sa Diyos?

TAONG-LABAS

Ikadalawampu’t Walong Linggo sa Karaniwang Panahon
Lk 17:11-19

Ang daming mga ketongin sa Banal na Misang ito. Napalilibutan nila tayo at hindi tayo makaiiwas sa kanila. Nakatitig sila sa atin at hindi maaaring hindi magtagpo ang kanilang mga mata at mga mata natin. May sinasabi sila sa atin. May ipinaaalala. Pakinggan natin sila.

Ang unang ketongin ay si Naaman, isang paganong pinuno ng sandatahan ng Syria. Kuwento niya ang narinig natin sa unang pagbasa. Ang asawa niya ay may aliping Judyo. Nang magkaketong si Naaman, ikinuwento sa kanya ng aliping iyon ang tungkol kay propeta Eliseo. Sinubukan ni Naaman na magpadala ng mga tagapamagitan sa propeta. Nang malaman ni Eliseong may isinugo si Naaman sa kanya, pinadalhan niya agad ng mensahe si Naaman. Ang sabi ni propeta Eliseo kay Naaman: “Kapitan, ligo lang ‘yan! Kung gusto mong luminis ang balat mo, maligo ka sa Ilog Jordan at lumublod doon nang pitum beses.” Noong una, pakiramdam ni Naaman ay nainsulto siya kaya’t ayaw niyang sumunod sa payo ni Eliseo. Pero sa kalaunan, nahikayat din siya ng kanyang mga kaibigan na gawin ang ipinayo ng propeta. “Kung mahirap ang ipinagawa sa iyo ng propeta, siguradong gagawin mo para gumaling ka,” wika ng kanyang mga kaibigan sa kanya. “E, ang dali-dali lang kaya ng ipinagagawa sa yo. Sige na, gawin mo na! Anong malay mo, baka tutuong gagaling ka.” Kaya, naligo na lang din si Naaman sa Ilog Jordan at lumublob ng pitum beses. Nang umahon siya, wala na siyang ketong; magaling na siya.

Bilang tanda ng kanyang pasasalamat, gustong gantimpalaan ni Naaman si propeta Eliseo, pero tumanggi ang propeta. Sa halip, hiniling ni Eliseo kay Naaman na magtayo ng isang dambana para kay Yahweh, ang iisang tunay na Diyos. At nagtayo nga ng dambana si Naaman para kay Yahweh. Sa kuwenton ni Naaman, kapuna-puna na ang gumaling ay isang hindi napapabilang sa Bayan ng Diyos, hindi Judyo, bagkus isang dayuhan at hentil. Sa pamantayang Judyo, si Naaman, ay isang taong-labas.

At para nga sa mga taong-labas kaya sumulat si San Lukas ng ebanghelyo. Sa kanyang pagsulat, layunin ni San Lukas na ikuwento si Jesus sa mga taong-labas, mga taong hindi ibinibilang, hindi pinahahalagahan, mga walang boses sa lipunan: ang mga dukha, mga babae, mga bata, mga balo, mga makasalanan, mga hentil, mga hindi Judyo, mga ketongin, mga katulad ni Naaman. Ito ang dahilan kung bakit, sa apat na ebanghelista, tanging si San Lukas lamang ang bumabanggit kay Naaman sa isa sa mga kuwento niya tungkol kay Jesus. Ginawa ito ni San Lukas para ipakita na ang Diyos ay para sa lahat, taong-loob man o taong-labas.

Sa kuwento nga ni San Lukas sa atin ngayong araw na ito, may sampung ketonging pinagaling ni Jesus. Hindi sinasabi ng kuwento kung anu-ano ang mga lahi ng mga ketonging yaon. Pero natitiyak nating isa sa kanila ay Samaritano dahil binanggit ito mismo ni San Lukas sa ebanghelyo. Samakatuwid, ang isa sa kanila ay hindi lamang hindi Judyo kundi kaaway pa ng mga Judyo! Ang mga Samaritano ay mga kaaway ng mga Judyo. Katulad ni Naaman sa unang pagbasa, ang Samaritano ay taong-labas. Ngunit sa sampung ketonging pinagaling ni Jesus, tanging ang Samaritanong yaon ang nakaalalang tumanaw ng utang-na-loob at nagbalik para magpasalamat kay Jesus.

Halatang-halata, nasaktan si Jesus dahil sa siyam na, kahit anupaman ang kanilang mga dahilan, ay hindi nagpasalamat para sa napakalaking biyayang kanilang tinanggap.

Para ring nagtatanong si Jesus kung kinaya nga kaya ng powers Niya o hindi ang pagalingin ang sampung ketongin. “Hindi ba sampu ang gumaling?” tanong pa Niya. Kung babaguhin natin ang ayos ng tanong ni Jesus nang hindi iniiba ang kahulugan, posibleng ganito ang nais Niyang sabihin; “Hindi ba gumaling ang sampu?”

Nasaan na nga ba ang siyam pang pinagaling ni Jesus? Bakit di man lamang sila bumalik para pasalamatan si Jesus? Hindi natin talaga alam kung nasaan ang siyam o kung bakit hindi sila bumalik para pasalamatan si Jesus. Kahit naman kasi si San Lukas ay tahimik tungkol dito. Basta ang sabi niya lang ay tanging ang Samaritano ang bumalik para nagpasalamat at hinanap ni Jesus ang siyam pa. Kaya, huwag tayong padalus-dalos sa paghusga sa siyam na yaon at sabihing sila ay mga walang utang-na-loob. Hindi natin talaga alam kung bakit hindi sila bumalik o nakabalik para nagpasalamat. Baka naman kasi ang iba sa kanila ay pabalik na sana pero naaksidente sa daan. Baka naman ang iba ay bumili pa ng maireregalo kay Jesus bilang pasasalamat kaya wala pa. Baka babalik din naman talaga ang siyam para magpasalamat kay Jesus kaya lang may ginagawa lang sandali. Baka rin naman, nang nakabalik at nakapagpasalamat na kay Jesus ang Samaritano, hindi pa nababatid ng siyam na magaling na rin pala sila. Palibhasa, ang sabi ng ebanghelyo, “at nang mapansin ng isa na magaling na siya.” Napansin ng isa. Yung siyam kaya napansin din nila na magaling na sila? Kung hindi nila napansin, bakit kaya? Wala kasing sinasabing nabatid nilang lahat na gumaling sila. Sa halip ang sinasabi ay nang mabatid daw ng Samaritanong gumaling siya, binalikan niya si Jesus at nagpasalamat sa Kanya. Baka kaya nga siya lang ang nagbalik at nagpasalamat kay Jesus ay dahil siya lang ang nakapansin sa biyayang tinanggap.

Ang talagang maaari lamang nating tingnan ay ang ating sarili at tanungin kung bakit nga ba tayo rin ay nalilimot magpasalamat sa Diyos at sa kapwa. Mabuti talagang sagutin natin ang tanong na iyan dahil baka hinahanap na rin tayo ng Diyos, gaya nang paghahanap ni Jesus sa siyam na hindi nagbalik at hindi nagpasalamat sa Kanya.

Sa pagwawakas ng ating pagninilay, hindi ko maiwasang isipin kung ano kaya ang sinagot ng Samaritanong yaon nang tanungin ni Jesus, “Hindi ba sampu ang gumaling? Nasaan ang siyam?” Malakas ang kutob kong hindi alam ng Samaritano ang kanyang isasagot. Taong-labas siya, hindi ba?

Si Naaman sa unang pagbasa – taong-labas ngunit nagpasalamat. Ang Samaritano sa ebanghelyo – taong-labas din pero marunong tumanaw ng utang-na-loob. Minsan mabuti pa ang mga taga-labas kaysa mga taga-loob. Mabilis silang magpasalamat at marunong silang tumanaw ng utang-na-loob.

Kayo po at ako ay hindi mga taong-labas. Mga taong-loob tayo. Wala ba tayong nakakalimutang pasalamatan? Wala ba tayong nakakalimutang ipagpasalamat?

MATAPANG AT MAPANGAHAS NA PANANAMPALATAYA

Ikadalawampu’t Pitong Linggo sa Karaniwang Panahon
Lk 17:5-10

Si Elie Wiesel ay isang Judyong naghirap noong musmos pa siya, sa loob ng concentration camp sa Auschwitz, ang lugar ng isa sa mga malagim na kabanata sa kasaysayan ng tao dahil hindi mabilang ang dami ng mga Judyo – matanda, bata, babae, lalaki – na namatay kundi man dahil sa sapilitang mabigat na pagtatrabaho ay sa gas chamber naman. Nang bumagsak ang rehimen ni Adolf Hitler at mapalaya ang libu-libong mga Judyong nakakulong sa concentration camps, isa si Elie Wiesel sa mga natirang buhay pa at nakalaya. Umabot pa si Elie Wiesel sa matandang edad at naging isa sa mga bantog na manunulat mula sa panahong yaon.
Minsan noong taong 1965, habang sumasamba si Elie Wiesel sa isang sinagoga sa Russia, hindi niya maalis ang tingin sa matandang rabi na tila sinasapian ng kung ano habang nagdarasal. Inaabangan ni Elie Wiesel kung kailan mangangatog ang katawan ng rabi, babagsak ang kamay sa pulpito sa harapan nito, at isisigaw ang kanyang nararamdaman. Sa sarili niya, kinakausap ni Elie Wiesel ang rabi nang ganito:

Kumilos ka, magsalita ka, palayain mo ang iyong sarili ngayong
gabing ito at maisusulat ka sa alamat ng ating lahi; hayaan mong
sumambulat ang marahas na katotohanang nakabaon sa iyo sa loob
ng mahabang panahon; magsalita ka, sabihin mo kung ano ang
nagpapahirap sa iyo – isang iyak, kahit isa lang, ay sapat na para
gumuho ang mga pader na kumukulong at pumipigil sa iyo.
Nakikiusap sa kanya ang aking mga mata, inuudyukan siya.
Ngunit walang nangyari. Huli na ang lahat para sa kanya. Sobra na
ang kanyang paghihirap, napakarami ng kanyang tiniis sa napakahabang
panahon. Ni hindi na niya kayang makita ang sarili na malaya.

Wala ngang nangyari. Ang gusto sanang mangyari ni Elie Wiesel ay ipagsigawan ng matandang rabi na yaon ang kanyang pahihirap, na bigyang ngalan niya ang pighati na puwedeng likhain ng pagiging tapat sa Diyos. May kakayahan ang paghihirap ng katawan na patayin ang tapang ng diwa ng tao. Ngunit, kaya rin nitong gawing mapangahas ang naghihirap upang akusahan ang Diyos para sa kanyang mga tiniis o tinitiis pa. At ang Judaismo, na ayon kay Papa Juan Pablo II ay “nakatatandang kapatid natin sa pananampalatya”, ay nagbibigay sa atin ng isang tradisyon ng katapangan, kundi man kapangahasan, sa pakikitungo sa Diyos. Yaon ay ang katapangan ng pananamapalatayang nangangahas makipagsigawan sa Diyos.

Naririnig ba ninyo? Isa na namang Judyo ang naninigaw sa Diyos, isang propeta: si Habbakuk. Anim na raang taon bago isinilang si Jesus, sinigawan ni Habbakuk ang Diyos. “Hanggang kailan? Magsalita ka, hanggang kailan? Hanggang kailan mo hindi papansinin ang panaghoy ng Iyong bayang nagdurusa?” sigaw ni Habbakuk sa Diyos. Bintang pa niya na pinanonood lang ng Diyos ang paglago ng paniniil at karahasan. Samantalang sakal na sakal na sa paniniil ang mga tao, wala pa ring kibo ang Diyos. Hindi lamang niya sinisigawan, inaaway ni Habbakuk ang Diyos!

Ngunit ang sigaw ng Propeta ay hindi iyak ng kawalang-pag-asa kundi isang panaghoy na nakaugat sa kanyang pananampalataya sa Diyos. Una sa lahat, kailangang nananamapalataya siyang may Diyos para awayin niya Ito. Ikalawa, kundi siya naniniwala na may magagawa ang Diyos sa talamak na kasamaan sa mundo, hindi na niya sana ito sinigawan pa. Nagagalit si Habbakuk dahil nananalig siya. At napatunayang tama ang kanyang pananampalataya sapagkat kumilos ang Diyos sa tamang panahon alang-alang sa Kanyang Bayan.

Gayundin naman ang pinamalas na mala-propetikong katapangan ni San Pablo Apostol, maging sinuman ang kanyang kaharap. Sa ating ikalawang pagbasa ngayong araw na ito, hinihimok ni San Pablo si Timoteo na maging hindi lamang tagapangalaga ng pananamapalatayang tinanggap niya kundi maging isang lingkod din ng katapangan. Maging matapang kang tagapangalaga – ito ang bilin ni San Pablo kay Timoteo. Pinaaalala ni San Pablo kay Timoteo na ang paglilingkod sa ngalan ng Diyos ay hindi nagmumula sa diwa ng kahinaang-loob kundi sa Espiritu ng kapangyarihan at pag-ibig. At bilang isang bilanggo rin, hinihiling ni San Pablo kay Timoteo na pagtiisan ang mga paghihirap na sanhi ng katapatan nito sa Ebanghelyo. Tulad ni Propeta Habbakuk, ang katapangan ng diwa ni San Pablo Apostol ay nakaugat sa kanyang pananampalataya sa Diyos, at ang diwang ito ay hindi napatatahimik ng paghihirap.

Kasama at kasabay ng mga apostol sa ebanghelyo ngayong Linggong ito, at sa liwanag ng dalawang naunang pagbasa natin, iisa ang ating hinihiling sa Jesus: Panginoon, dagdagan po Ninyo ang aming pananamapalataya. At iisa rin ang sagot ni Jesus sa mga apostol noon at sa atin ngayon: “Kung ang inyong pananampalataya ay sinliit man lamang ng binhi ng mustasa, masasabi ninyo sa punong ito, ‘Mabunot ka at matanim sa karagatan,’ at matutupad iyon.” Ibig sabihin, sapat na ang kahit maliit man lamang na pananampalataya upang may magawa si Jesus sa atin at sa pamamagitan natin. Ngunit ang walang kahit maliit na pananampalataya man lamang ay talaga namang walang kapaga-pag-asa. Ang maliit na panananampalataya lamang ang maaaring lumago, at tanging ang pananamapalatayang nakaugat sa Diyos ang may kakayahang maging mabuting kapangahasan at matapang na kabutihan.

Meron ba tayo nito? Kung wala, ano ang dadagdagan ni Kristo? Kapag gayun nga, mas kaawa-awa tayo kaysa mga Judyo sa concentration camps noon.