Homily on Stewardship
First Sunday of Lent
March 9, 2013
God created man. His name was Adam. God created Adam so that he can be in a relationship of love and friendship with his Creator. In addition to that love and friendship, God also gave Adam the most sublime gift of all—the chance to choose freely. These two gifts from God to us are so especial that others creatures do not have them—to be a FRIEND of no less than God himself and to be FREE to choose.
However, Adam gave in to the devil’s temptation. ADAM TRIED TO SEIZE FOR HIMSELF WHAT GOD ALREADY PROMISED HIM. He allowed sin to enter the door of his heart by doubting that God will indeed keep his promise that he will have dominion over all creation. He wanted to grab and cling and control and possess. He was already promised by God that he has been crowned with glory; he was given dominion over the world and the protection of His angels. He did not believe. He seized for himself.
This is the tragic story of the first Adam.
The second Adam is Jesus Christ. The pervasiveness of sin and the intensification of the effects of the disobedience of the first Adam are reversed by the COURAGEOUS AND GENEROUS OBEDIENCE OF JESUS CHRIST. Because Jesus did not cling to his dignity and honour, we have been saved. By emptying himself like a slave, Jesus has given us new life.
This is the saving power story of Jesus.
Adam seized and grabbed; but Jesus let go and gave up. Adam grabbed and wanted control; but Jesus offered and obeyed until death.
Adam doubted that God will keep his promise about dominion over creation; but Jesus believed and emptied himself.
Adam was entrusted with stewardship over God’s creation but he chose to possess and sought his own security. Jesus was entrusted with all powers in heaven and earth. Jesus continues to reign.
Stewardship means saying NO to a grabbing culture. Stewardship is saying NO to the pursuit of false security and illusory comfort. Stewardship is saying NO to the drive to have more. Stewardship is saying NO to the temptation to be like God. Stewardship is saying NO to the first Adam.
Stewardship is saying YES to the new Adam Jesus Christ. Stewardship is saying YES to generosity without fear of lacking anything I need. Stewardship is saying YES to obedience without doubting that God will always provide. Stewardship is saying YES to sharing without repay or reward.
Stewardship is not about money. It is not about church offerings. Stewardship is not about special collections or offerings for church services.
Stewardship is about faith. It is obedience. It is courageous trust that God has promised me everything I need. I will not hoard. I will not covet. I will not hide my talents. I know God will take care of me as he has promised.
The season of Lent is the best time to live like the new Adam.
Journey of Prayer, Fasting and Charity
What is Lent?
Ash Wednesday opens the season of Lent. It ends on Holy Thursday with the Mass of the Lord’s Supper.
Easter is our mountain peak. If Christ did not rise from the dead, our faith is useless and meaningless.
The Lenten Season is a pilgrimage ascent to the peak of the mountain. Being an upward journey, it is expectedly and inevitably difficult. But our upward journey can become lighter if our focus will be not on the journey but on the destination. The goal of Lent is Christ crucified and risen from the dead.
The Three Paths
The ascent to the mountain of Easter has three mountain paths. The first path is prayer. The second path is sacrifice. The third path is almsgiving or charity.
“Prayer is the raising of one’s mind and heart to God or the requesting of good things from God.” But when we pray, do we speak from the height of our pride and will, or “out of the depths” of a humble and contrite heart? Humility is the foundation of prayer. Only when we humbly acknowledge that “we do not know how to pray as we ought,” are we ready to receive freely the gift of prayer. “Man is a beggar before God.” (CCC, 2559)
Fasting represents a radical dependence on God. When we fast, we are saying that God – not food, water, clothing or shelter – is our most basic need. Apart from Him we can do nothing. Richard Foster says, “No other discipline will reveal what controls us better than fasting.” When we subdue our flesh, whatever is accustomed to being in control will begin to cry out.
Almsgiving is the fruit of fasting. Pope Francis himself teaches us “Lent is a fitting time for self-denial; we would do well to ask ourselves what we can give up in order to help and enrich others by our own poverty. Let us not forget that real poverty hurts: no self-denial is real without this dimension of penance.”
Lent is Pananabangan Season
Pananabangan is also a jouney of prayer, fasting and charity. The season of Lent is the best season to understand Pananabangan.
Pananabangan is not about PRAYER to receive something. It is about praying humbly with joy because we have been blessed immensely. Pride and Pananabangan are enemies. Humility and stewardship are sisters. Pananabangan cannot grow in a covetous heart.
Pananabangan like Lent is NOT about money; it is about LOVE. There is not earthly reality that has more power to make us lose all perspective than the love of money. In fact, we can lose the spirit of Lent if we only talk about money donations.Pananabangan like Lent is not about DONATIONS; it is about LIVING for others. Pananabangan like Lent is not about OFFERING ENVELOPES. It is about SELF DENIAL so that others can be enriched by our sharing.
Pananabanagan like Lent is a sacrifice. It is a call to dying to our old mindset “the more we get the better we are”. Only the brave can live stewardship pananabangan. The cowards want to live in the old comfort zones of serving mammon not God.
Pananabangan is not about GIVING and expecting something in return; it is about GIVING because we want to return with gratitude what we have received.
Pananabangan like Lent is NOT A GOAL. It is a means to reach the peak of the mountain where we shall meet the risen Christ.
Stewardship Pananabangan is a sure way to holiness.
It is a sure path to God. Pananabangan always leads to new life.
Do justice, love kindness, and walk humbly with your God (Micah 6:8)
POVERTY THAT DEHUMANIZES, POVERTY THAT SANCTIFIES
CBCP Lenten Message 2014
As we begin this Lenten Season in the Year of the Laity, we invite you, our brothers and sisters, to reflect on poverty, particularly the types that contradict God’s Kingdom as well as those other types that promote and establish the Kingdom. We do this following the lead of our Holy Father, Pope Francis, whose own Lenten Message takes its inspiration from St. Paul writing about our Lord Jesus Christ: “He became poor, so that by his poverty you might become rich” (cf. 2 Cor 8:9).
There are many forms of poverty. Those that degrade and dehumanize, we are to reject and work against. Those that paradoxically humanize and sanctify, we are to embrace and through them, by God’s grace, be transformed. We encounter such opposing forms of poverty on three dimensions of human existence: material, moral, and spiritual. Allow us now to describe them in a framework that may help us all observe this season of grace more generously and fruitfully.
Poverty that degrades and dehumanizes
In his earthly life, Jesus was no stranger to poverty. He knew well how people suffered from it and he tirelessly went about lightening their burdens: “Then Jesus went about all the cities and villages, teaching in their synagogues, and proclaiming the good news of the kingdom, and curing every disease and every sickness” (Mt. 9:35).
He worked against this kind of poverty because it degrades and dehumanizes humanity; deforming the very ones created lovingly in God’s image and amounting to a grave insult hurled at God. Such poverty continues to undermine and threaten our existence.
In his apostolic exhortation, Evangelii Gaudium, Pope Francis declares in no uncertain terms, “No to an economy of exclusion!” (EG 53) This exclusion is the defining characteristic of poverty in our country and in the world today. As the Pope has stressed, “Poverty in the world is a scandal. In a world where there is so much wealth, so many resources to feed everyone, it is unfathomable that there are so many hungry children, that there are so many children without an education, so many poor persons. Poverty today is a cry.”[i]
Indeed, it is a great scandal that takes us all to task.[ii]
No to Material Destitution
In the material dimension, poverty that degrades and dehumanizes exists for individuals and families as destitution, which is an exclusion from the basic needs of life. In the past few years the poverty rate of the country has hovered at over 20% according to the National Statistics Coordinating Board (NSCB). This means that one in every five Filipinos are in households earning less than the level of income needed for a family to meet its minimum food and non-food requirements. While the poverty rate has gone down from its peak of 29.7% in the early 90s, to have such a huge segment of our population living in such abject poverty is an unacceptable scandal. These official figures are further enhanced by the real life perceptions of people. In its survey on poverty for the last quarter of 2013, the Social Weather Stations (SWS) reports that 55% of respondents actually consider themselves poor, up from 50% the previous quarter. Clearly, many people see themselves as being excluded from opportunities to live a decent life.
No to various faces of the Economy of Exclusion
On the societal level, the scandal of material poverty can be seen in various faces of the economy of exclusion.
Exclusion from gainful livelihood. The appalling poverty rate is aggravated by the exclusion of many Filipinos from opportunities for economic advancement. The latest Labor Force Survey pegs unemployment at 6.5% of the national workforce and, more tellingly, underemployment at 17.9% (the latter being the percentage of the workforce that is employed but looking for additional work).
Exclusion from sufficient shelter. Shelter is another basic right to which people are denied when poverty strikes. The Subdivision and Housing Developers’ Association has estimated that the housing shortfall between 2001 to 2011 has reached 3.93 million units. The estimates of informal settlers alone run from anywhere between 1 to 3 million households, not counting those rendered homeless by recent natural and man-made calamities.
Exclusion from rural development. Centuries of inequitable land ownership, peace issues, and lack of livelihood opportunities have excluded poor rural folk from genuine progress, driving them into the cities in search of a better life. Sadly, the Comprehensive Agrarian Reform Program Extension with Reforms (CARPER) is set to expire this June 2014, with land acquisition and distribution targets still unmet.
Exclusion from adequate health care. The poor, who can avail of health care at only public hospitals and local government health centers, are at risk of being further excluded from access to basic health care with the proposed privatization of leading public health institutions such as the Dr. Jose Fabella Memorial Hospital and the National Orthopedic Hospital. Especially vulnerable are children and the elderly, unless government continues to aspire for the ideal of “universal health coverage.”
Exclusion from quality education. While we have had good progress in battling illiteracy, further improvements can be made. The International Labor Organization reports that, in 2010 to 2012, out of every ten grade 1 pupils six finish elementary school and only four are able to finish high school. Overcrowding in schools, large classroom sizes, and double to triple shifts are chronic problems in basic and secondary education. Quality higher education, in particular, is an elusive dream for many. Our Catholic schools in the rural areas continue to suffer from the departure of our well trained teachers in the pursuit of higher monetary gain.
Other faces of poverty. The foregoing are some of the most familiar faces of poverty, but other aspects of poverty also cause concern. In the aftermath of typhoons, droughts, and earthquakes, it is poor Filipinos who are most profoundly affected and further excluded from a decent life. Despite recent progress in the peace accords between the MILF and the Philippine Government, the ravages of war (as seen in the MNLF Zamboanga incursion and the long standing NPA rebellion) continue to affect the poorest who are often caught in the crossfire. The destruction of the environment due to illegal logging and both large and small scale mining disadvantage the poor, especially our indigenous communities, who are often excluded from the benefits of such economic activities. We suffer from ecological poverty due to our neglect of the gifts of creation entrusted to us by God.
No to Consumerism
On the level of a global ethos, the scandal of material poverty shows itself in the ever-growing influence of consumerism. Pope Francis laments that “The great danger in today’s world, pervaded as it is by consumerism, is the desolation and anguish born of a complacent yet covetous heart, the feverish pursuit of frivolous pleasures, and a blunted conscience” (EG 2). In the end, such poverty leads to a self-inflicted emptiness.
No to Moral Destitution
In the moral dimension, poverty can be debilitating on the same three levels.
Individually, one can experience dehumanizing poverty as a slavery to vice or sin. “How much pain is caused in families because one of their members—often a young person—is in thrall to alcohol, drugs, gambling or pornography! How many people no longer see meaning in life or prospects for the future, how many have lost hope! And how many are plunged into this destitution by unjust social conditions, by unemployment, which takes away their dignity as breadwinners, and by lack of equal access to education and health care. In such cases, moral destitution can be considered impending suicide.”[iii]
On the societal level, moral poverty confronts us everywhere as the malady of corruption. As we have written repeatedly, “We face today a crisis of truth and the pervading cancer of corruption. We must seek the truth and we must restore integrity.”[iv] More recently, on the pork barrel issue, we renewed the call for vigilance and self-critique, “Our protests should not just emanate from the bad feeling that we have been personally or communally transgressed, violated or duped. It should come rather from the realization that God has been offended and we have become less holy as a people because of this.… We are not just victims of a corrupt system. We have all, in one way or another, contributed to this worsening social cancer—through our indifferent silence or through our cooperation when we were benefiting from the sweet cake of graft and corruption.”[v]
Most widely, as a global ethos, we experience moral destitution as inequality. We see this in the critique of capitalism that Pope Francis makes: “In this context, some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting” (EG, 54).
No to Spiritual Destitution
Material destitution constitutes a scandal. Moral destitution frustrates our striving to respond to God’s call of love. But spiritual destitution is the form of poverty that threatens the core of our relationship with God. Individually, we experience it as loneliness and hopelessness. Mother Teresa declares from her vast experience of being among the poorest of the poor that “the most terrible poverty is loneliness and the feeling of being unloved.” Moreover, she is convinced: “We can cure physical diseases with medicine, but the only cure for loneliness, despair, and hopelessness is love…. The poverty in the West is a different kind of poverty—it is not only a poverty of loneliness but also of spirituality. There’s a hunger for love, as there is a hunger for God.”[vi]
Then, as a society, we see this poverty in religious intolerance. The Pope has spoken out adamantly against it, which exists even within the Church: “The Lord created us in His image and likeness, and we are the image of the Lord, and He does good and all of us have this commandment at heart: do good and do not do evil. All of us. ‘But, Father, this [person] is not Catholic! He cannot do good.’ Yes, he can. He must. Not can: must! Because he has this commandment within him.… [T]his ‘closing off’ that imagines that those outside…cannot do good is a wall that leads to war and…killing in the name of God… [which] is blasphemy.”[vii]
Globally, spiritual destitution appears as relativism and the loss of a sense of transcendence. According to Pope Francis, “It is the spiritual poverty of our time, which afflicts the so-called richer countries particularly seriously. It…makes everyone his own criterion and endangers the coexistence of peoples.… There cannot be true peace if everyone is his own criterion, if everyone can always claim exclusively his own rights, without at the same time caring for the good of others, of everyone, on the basis of the nature that unites every human being on this earth.”[viii]
Poverty that Humanizes and Sanctifies
Poverty that degrades and dehumanizes is all around us. One can be disheartened by all this especially in the midst of struggling against. However, the Christian believes that “the Gospel is the real antidote to spiritual destitution.” Pope Francis precisely encourages the faithful to affirm “that God is greater than our sinfulness, that he freely loves us at all times and that we were made for communion and eternal life.”[ix] In the great wisdom that only God possesses, the Gospel proclaims that Jesus resoundingly defeats this poverty by practicing another kind of poverty, namely, the poverty that humanizes or makes one fully human, the poverty that sanctifies or conforms one to his own likeness. This life-giving poverty also has material, moral, and spiritual forms.
Yes to Simplicity, Commitment, and Surrender to God
Material poverty that humanizes and sanctifies is experienced in simplicity of life. Not all are called to choose a life of actual poverty. Many among the laity, the clergy, and the religious do so admirably, whether as individuals or in community, and as a result give a powerful witness to the Gospel. However, all are called to live lives that are marked by a consistent and liberating detachment from such worldly goods as material possessions, resources, power, and social status—a detachment that allows us to be sensitive and to respond to those with less possessions, less resources, less power, lower status.
Such a readiness and ability to respond to those in need finds a stable expression in the moral poverty of a commitment to the Good, the Just, and the True. It is a sustained yearning to participate in the establishment of the Kingdom manifested in concrete decisions and patterns of behavior that always look beyond the private realm of self and family toward the public world of neighbor and society. It is the natural consequence of professing a faith in a God who identifies with the little ones. After all, “how does God’s love abide in anyone who has the world’s goods, and sees a brother or sister in need and yet refuses help?” (1 Jn 3:17).
Finally, humanizing and sanctifying poverty endures in its spiritual form as surrender to God (Ps 9:10, Prov. 3:5-6). According to PCP II, to be a Church of the Poor means “a Church that embraces and practices the evangelical spirit of poverty, which combines detachment from possessions with a profound trust in the Lord as the sole source of salvation. While the Lord does not want anyone to be materially poor, he wants all his followers to be ‘poor in Spirit’.”[x]
Christ’s Invitation, especially to the Laity
This Lenten season, Christ invites all, but especially the laity, to oppose degrading and dehumanizing poverty and to embrace humanizing and sanctifying poverty. In other words, he invites us to imitate his example. We fight poverty with poverty only because Christ has shown us the way. “Our faith in Christ, who became poor, and was always close to the poor and the outcast, is the basis of our concern for the integral development of society’s most neglected members” (EG, 186). Much more needs to be done in translating this faith into effective action, in achieving “a greater penetration of Christian values in the social, political and economic sectors,” which in the mind of Pope Francis is where the Church relies on the laity (EG 102).
Particularly, we are invited to practice material poverty by taking up a simple lifestyle and works of mercy and justice that attend to the poor and aim for an economy of inclusion, for what the Nobel laureate Amartya Sen calls “total human development.” We are to exercise moral poverty by strengthening our resolve to practice solidarity with the neglected and to denounce injustice and all forms of radical inequality. We are to embrace spiritual poverty by deepening our rootedness in Christ, whose poverty alone enriches us. “Let us not forget,” Pope Francis insists, “that real poverty hurts… I distrust a charity that costs nothing and does not hurt.”[xi] At the same time, “We may be sure that none of our acts of love will be lost, nor any of our acts of sincere concern for others. No single act of love for God will be lost, no generous effort is meaningless, no painful endurance is wasted” (EG 279).
May the Lord bless your Lenten observance and send you forth with love and joy.
May Mary, Mother of the Poor show you the way to the heart of Jesus, our pearl of great price!
For the Catholic Bishops’ Conference of the Philippines, March 5, 2014 Ash Wednesday, the beginning of Lent
(SGD)+SOCRATES B. VILLEGAS
Archbishop of Lingayen Dagupan
President, Catholic Bishops’ Conference of the Philippines
[i] Francis, Meeting with Students of Jesuit Schools, Q & A, June 7, 2013.
[ii] Cf. CBCP, Pastoral Exhortation, “To Bring Glad Tidings to the Poor” (Luke 4:18), January 27, 2014.
[iii] Francis, Lenten Message, 2014.
[iv] CBCP, Pastoral Statement, Seeking the Truth, Restoring Integrity, February 26, 2008.
[v] CBCP, Pastoral Statement on the Pork Barrel, “Hate evil and love good and let justice prevail…” (Amos 5,15), September 5, 2013.
[vi] Mother Teresa, A Simple Path: Mother Teresa, 1995.
[vii] Francis, Homily at Mass in Domus Santae Martae on the feast of Santa Rita, quoted by Vatican Radio, May 22, 2013.
[viii] Francis, Audience with the Diplomatic Corps, March 22, 2013.
[ix] Francis, Lenten Message, 2014.
[x] PCP II, 125.
[xi] Francis, Lenten Message, 2014.
The Mary Help of Christians High School Seminary (MHCS) in Binmaley, Pangasinan conducted their annual Vocation Festival program. It was a two-day event held at the premise of the school on February 21 and 22.
All Catholic schools within the ecclesiastical jurisdiction of the Archdiocese of Lingayen-Dagupan were invited to participate. The schools which took part in this event were the Dominican School, St. John’s Cathedral School, Binmaley Catholic School, Jesus the Nazarene Academy of Binmaley, St. Columban’s Institute, Holy Cross Academy, Our Lady of the Rosary of Manaoag College, Mapandan Catholic School, Santo Tomas Catholic School, Archdiocesan School of San Fabian, St. Charles Academy, Virgen Milagrosa University, Urbiztondo Catholic School, Mary Help of Christians Catholic School, Malasiqui Catholic School, St. Vincent Catholic School Aguilar Catholic School.
MHCS aims to influence the incoming 7th and 8th graders to immerse themselves in the seminary and experience the joy of preparation for priesthood. As they reside for two days in the seminary, the visiting students were ushered inside the seminary for various activities.
The Vocation Festival offered exercises such as indoor and outdoor games, bonding with the priests and seminarians, and prayer gatherings.
Before the program came to an end, the announcement of winners took place.
“Minanabang tayo ed irap nen kristo.” (We gain in the sufferings of Christ)
This was emphasized by Msgr. Rafael Magno, Jr., Parish Priest of the St. John the Evangelist Cathedral Parish (SJECP) Dagupan City and Vicar General and Chancellor of the Archdiocese, when he presided a healing mass at the same cathedral on February 8.
In his homily, Msgr. Magno, Jr. also read an excerpt of St. Peter’s letter to the Colossians: “Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh, for his body’s sake.” He further underscored that “when we suffer, we are one with the sufferings of Christ.”
He also said that the healing mass is not only applicable to those who are sick but to everybody who is experiencing difficulties, problems and sorrows and that “our crosses and sacrifices have a redemptive value.”
The Anointing of the Sick followed after the communion.
The Anointing of the Sick, “traditionally referred to as Extreme Unction or Last Rites, was previously most commonly administered to the dying, for the remission of sins and the provision of spiritual strength and health. In modern times, however, its use has been expanded to all who are gravely ill or are about to undergo a serious operation, and the Church stresses a secondary effect of the sacrament: to help a person recover his health.” (http://catholicism.about.com/od/beliefsteachings/p/Sac_Anointing.htm)
Aside from the Anointing of the Sick, the Sacrament of Reconciliation was also done as there were priests who administer confession.