MISSION: WORK OF GOD

Mission is "not only from human effort, but it is the work of God." Nevertheless, missionary spirituality is not only about person's skills, competence or capabilities. It is rooted in God's salvific plan. It requires religious experience, which becomes the foundation and source of mission. Accordingly, religious experience comes from one's experience of opening to God.

BUOD NG EXODO

Kabanata 1

Ang mga Israelita ay naging makapangyarihan at mabilis na dumami. Ito ay pinangambahan ng bagong hari (na hindi nakakakilala kay Jose) at ng mga Egipcio. Naglagay sila ng mga mababagsik na tagapangasiwa para pahirapan ang mga Israelita. Ipinag-utos ng Faraon sa 2 komadrona na patayin ang lahat ng lalaking sanggol na isisilang ng mga Hebrea. Hindi nila ito sinunod kaya’t kinalugdan sila ng Diyos. Iniutos ng Faraon sa lahat ng kanyang nasasakupan na itapon sa Ilog Nilo ang lahat ng lalaking isisilang at hayaan namang mabuhay ang mga babae.

Kabanata 2

Kinupkop ng prinsesa, anak na babae ng Faraon, ang 3 buwang lalaking sanggol na nakita sa loob ng basket na nasa talahiban sa may pampang ng ilog. Itinuring na anak ng prinsesa ang sanggol at tinawag na Moises dahil siya’y “iniahon” sa tubig. Nang binata na si Moises, siya’y tumakas sa kanilang lugar dahil binalak ng Faraon na sya’y ipapatay dahil sa nabalitaang pagpatay niya sa isang Egipcio. Nanirahan si Moises sa Midian at doo’y napangasawa nya ang anak ni Jetro na si Zipora. Nagkaroon sila ng anak at ito’y tinawag na Gersom.

Kabanata 3

Sa bundok ng Sinai, tinawag ng Diyos si Moises sa anyo ng nagliliyab na puno na hindi nasusunog. “Ako’y si Ako Nga” ang pakilala ng Diyos kay Moises. Siya ang Diyos ng kanyang mga ninunong sina Abraham, Isaac at Jacob. Nakita ng Diyos na labis na pinahihirapan ang mga Israelita ng mga Egipcio. Inutusan ng Diyos si Moises na kausapin ang malupit na Faraon para palayain ang mga Israelita. Pakikitaan ng Diyos ng mga kababalaghan ang Faraon para pumayag silang palayain ang Israel at magtungo sa lupang pangako at doo’y sumamba.

Kabanata 4

Para maniwala ang mga Israelita, sinabi ng Diyos kay Moises na gumamit ng kababalaghan sa pamamagitan ng tungkod na magiging ahas, sakit sa balat at pagiging dugo ng tubig mula Ilog Nilo. Dahil sa pautal-utal si Moises, iniutos ng Diyos na si Aaron ang siyang magiging tagapagsalita nya. Bumalik sa Egipto si Moises kasama si Zipora. Iniligtas ni Zipora si Moises mula sa kamatayan sa pamamagitan ng dugo ng pagtutuli. Sinalubong sila ni Aaron sa Bundok ng Diyos. Nagpakita si Moises ng kababalaghan sa mga pinuno ng Israel at sila’y sumamba sa Diyos.

Kabanata 5

Pumunta sina Moises at Aaron sa Faraon. Sinabi nila na payagang umalis ang mga Israelita upang maglakbay ng 3 araw papunta sa ilang at doo’y sumamba sa Diyos. Hindi pumayag ang Faraon. Sa halip, kinausap niya ang mga tagapangasiwang Egipcio at mga kapatas na Israelita para damihan ang mga gawain at higpitan sa pagtatrabaho ang mga Israelita. Hindi na binibigyan ang mga Israelita ng mga dayami at pinapagawa pa rin sila ng mga tisa ng mga tagapangasiwa’t mga kapatas. Sila’y binubugbog kapag hindi nakasunod. Sila’y nagalit kina Moises at Aaron.

Kabanata 6

Muling sinugo ng Diyos si Moises sa mga Israelita. Sinabi ni Moises sa mga tao ang tungkol sa kasunduan ng Diyos sa kanilang mga ninuno bilang bayan ng Diyos at ito’y tutuparin sa paghahatid sa kanila sa lupaing ipinangako. Ngunit ayaw ng maniwala ng mga tao dahil sa kahinaan ng loob at paghihirap. Narito ang pagkasunod-sunod ng angkan mula kay Jacob hanggang kina Moises at Aaron: si Jacob ang ama ni Levi na ama ni Kohat na ama ni Amram (napangasawa si Jocebed) na ama nina Aaron (nagmula ang mga puno ng angkan ng mga Levita) at Moises.

Kabanata 7

Si Aaron ang na maging tagapagsalita ni Moises sa Faraon. Patitigasin ng Diyos ang kalooban ng Faraon para maparusahan ang mga Egipcio sa pamamagitan ng mga kababalaghan. Nagpakita ng kababalaghan si Aaron sa pamamagitan ng tungkod na naging ahas ngunit ito ay nagaya ng mga matatalinong tao at ng mga salamangkero ng Faraon. Ginawa ng Diyos ang unang salot (sa pamamagitan nina Moises at Aaron): naging dugo ang tubig. Nagaya ito ng mga salamangkero. Hindi pa rin pinakinggan ng Faraon ang hiling nina Moises at Aaron.

Kabanata 8

Sa pamamagitan nina Moises at Aaron, ginawa ng Diyos ang ikalawang salot, ang napakaraming palaka sa buong Egipto. Sumunod naman ang ikatlong salot, ang pagdami ng mga niknik, na nagpahirap sa mga tao at hayop sa buong Egipto. Kasunod nito ay ang ikaapat na salot, ang makapal na langaw na bumalot sa buong Egipto. Sa bawat salot na dumarating sa Egipto, nakikipag-ayos ang Faraon kina Moises na alisin ito at nangangakong sila’y papayagang umalis. Nawawala nga ang mga salot, pero kinalauna’y pinagbabawalan pa rin silang umalis ng Faraon.

Kabanata 9

Dahil sa patuloy na pagmamatigas ng Faraon, dumating ang ikalimang salot, ang pagkamatay ng lahat ng mga hayop sa Egipto. Sumunod ang ikaanim na salot, ang paglaganap ng pigsang nagnanaknak sa mga tao at mga hayop sa buong Egipto. Hindi na ito magaya ng mga salamangkero. Dahil pa rin sa pagmamatigas ng Faraon, sumapit ang ikapitong salot, nagkaroon ng malakas na pag-ulan ng malalaking tipak ng yelo na sumira at pumatay sa mga tao, hayop, halaman at ng ibang ari-arian ng buong Egipto. Nang mawala itong salot, nagmatigas pa rin ang Faraon.

Kabanata 10

Pinatigas pa rin ng Diyos ang kalooban ng Faraon, para mapakita niya ang kanyang kapangyarihan at kilalanin ng lahat bilang si Yahweh. Dumating ang ikawalong salot sa Egipto, ang pagpuksa ng mga balang sa lahat ng mga pananim ng mga Egipcio. Sumunod naman ang ikasiyam na salot, ang kadiliman sa buong Egipto sa loob ng 3 araw. Pinayagan ng Faraon na umalis sina Moises at ng kanyang pamilya, subalit pinagbawalan silang dalhin ang mga hayupan nila na ang ilan ay magsisilbing handog para sa Diyos. Pinagmatigas pa rin ng Diyos ang Faraon.

Kabanata 11

Sina Moises at mga Israelita ay iginalang ng mga Egipcio. Ipinahayag ni Moises ang bilin ni Yahweh sa Faraon tungkol sa pagkamatay ng mga panganay, maging tao man o hayop, sa Egipto na magiging hudyat ng pagtataboy sa mga Israelita. Inilarawan ni Moises sa Faraon kung papaanong lilipulin ng Diyos ang mga panganay. Magkakaroon ng malakas na panaghoy sa buong Egipto. Walang mangyayaring masama sa mga Israelita upang mapakita ng Diyos ang kinalulugdan Nyang bayan. Matapos ng pahayag, hindi pa rin pumayag ang Faraon na palayain ang mga Israelita.

Kabanata 12

Sinabi ng Panginoon panuto kina Moises at Aaron ang tungkol sa Pista ng Paskwa ng mga Israelita. Sila’y magsasalu-salo sa nilitsong lalaking tupa o kambing at tinapay na walang pampaalsa. Ang dugo ng pinagkatayan nito ay ipapahid sa kanilang tirahan para maging palatandaan ng Diyos na lampasan ang bahay na may pahid ng dugo. Naganap ang salot at namatay ang lahat ng mga lalaking sa buong Egipto. Dahil dito, pinayagang umalis ang lahat ng mga Israelita sa Egipto. Nagbigay naman ng tuntunin tungkol sa Paskwa ang Diyos kina Moises at Aaron.

Kabanata 13

Sinabi ng Diyos kay Moises ang tungkol sa pagtatalaga sa lahat ng mga panganay na lalaki sa Israel, maging tao o hayop. Taun-taon, bilang pag-alaala sa pagliligtas, gaganapin ang Pista ng Tinapay na walang pampaalsa. Kasama nito ay ang pag-aalay ng tupa bilang pag-alala sa kanilang “exodo” at bilang pangtubos sa mga panganay na anak na lalaki ng mga Israelita Naglakbay ang lahat ng mga Israelita patungong Dagat na Pula at sila’y pinatnubayan ng Diyos sa pamamagitan ng haliging apoy at ulap.

Kabanata 14

Sakay ng mga karwaheng pangdigma at mga kabayo, hinabol ng mga kawal ng Faraon ang mga Israelita. Inabot nila ang mga Israelita sa tabing dagat, malapit sa Pi Mahirot. Dahil dito, nangamba at natakot ang mga Israelita at nagnais na lamang silang magpaalipin sa mga Egipcio. Sila ay sinabihan ni Moises na lakasan ang loob at huwag matakot sapagkat ililigtas sila ng Diyos. Matapos makatawid sa nahating tubig ng Dagat na Pula ang mga Israelita, sumunod ang mga kawal ng Faraon subalit sila naman ay natabunan ng tubig at silang lahat ay namatay.

Kabanata 15

Pagkatawid ng mga Israelita sa Dagat na Pula, sila ay umawit (sa pangunguna ni Moises) ng papuri at pasasalamat kay Yahweh. Inilarawan sa awit ang sinapit ng mga Egipciong sumunod sa kanilang pagtawid sa Dagat na Pula. Ang awit ay tungkol sa kadakilaan at kapangyarihan ng Diyos. Tumugtog ng tamburin at umawit naman si Miriam (ng awit ng papuri sa Diyios) kasama ang mga babaeng nagsasayaw na may dala ring tamburin. Pagkatapos ng 3 araw na paglalakbay sila ay nagtungo sa Batis na Mapait para uminom. Nagkampo sila sa malapit sa balon ng Elim.

Kabanata 16

Patuloy silang naglakbay hanggang makarating sila sa ilang sa Sin noong ika-15 araw ng ika-2 buwan. Nagreklamo ang mga Israelita dahil sa kagutuman. Nagpaulan ang Diyos ng Manna o tinapay tuwing umaga. Sa takip-silim nama’y mga ibong pugo bilang kanilang pagkain. Ang mga ito ay nagaganap araw-araw (maliban sa ika-7 araw tuwing linggo, Araw ng Pamamahinga). Iniutos ng Diyos na kumuha lamang ng sapat na kakainin at sa ika-6 na araw doble ang pwede nilang pulutin para sa kinabukasan. Ang iba ay kumuha ng sobra, kaya ito ay inuod at bumaho.

Kabanata 17

Patuloy na naglakbay ang mga Israelita at nagkampo sila sa Refidim. Nagalit sila kay Moises dahil sila’y uhaw na uhaw. Pumunta si Moises kasama ng mga ilang pinuno sa ibabaw ng malaking bato sa Sinai. Hinampas niya iyon at bumukal ang tubig. Ang lugar ay tinawag na Masah at Meriba. Sinalakay sila ng mga Amalekita. Inutusan ni Moises si Josue kasama ng kanyang mga piniling tauhan upang makipaglaban. Itinaas ni Moises ang kanyang tungkod para manalo ang Israelita. Nagtayo si Moises ng altar doon at tinawag niyang “Si Yahweh ang aking Watawat.”

Kabanata 18

Dinalaw ni Jetro si Moises dahil nabalitaan niya ang ginawa ni Yahweh sa mga Israelita. Isinalaysay ni Moises kay Jetro ang lahat ng mga nangyari: simula ng sila’y nasa Egipto pa hanggang sa ngayo’y naglalakbay na sila. Sa katuwaan ni Jetro sa mga nabalitaan, siya ay nagpuri at nag-handog sa Diyos. Kinabukasan napansin ni Jetro ang hirap na nararanasan ni Moises sa pamamagitan at paghatol nito tungkol sa mga usapin ng mga tao. Pinayuhan niya si Moises na maghirang ng mga hukom ng bayan na mapagkakatiwalaan para humatol sa mga maliliit na usapin.

Kabanata 19

Nang makarating na sila sa Sinai, inutusan si Moises ng Diyos na ihanda ang mga Israelita para sa Kanyang pagpapakita sa mga tao. Tinagubilin ng Diyos na labhan ng mga Israelita ang kanilang mga damit, maglinis ng sarili at lagyan ng hangganan ang paligid ng bundok para sa pagsamba ng mga tao. Ang sinumang hindi pinapayagang lumampas sa hangganan ay paparusahan. Ang tunog ng trumpeta ang siyang magsisilbing hudyat na maaari ng makaakyat sa bundok ang lahat ng mga tao. Ang bundok ay nabalot ng makapal na ulap.

Kabanata 20

Ibinigay ng Diyos ang Kanyang mga Utos: ‘wag sasamba sa ibang diyos, ‘wag gagawa ng imahen, ‘wag gagamitin sa walang kabuluhan ang pangalan ng Diyos, tandaan at ilaan sa Diyos ang Araw ng Pamamahinga, igalang ang ama’t ina; ‘wag papatay, ‘wag mangangalunya, ‘wag magnanakaw, ‘wag sasaksi ng walang katotohanan laban sa kapwa, ‘wag magnasa sa asawa ng iba at ari-arian ng iba. Natakot ang mga tao sa dagundong ng kulog, tunog ng trumpeta, at ng makita nila ang kidlat at ang usok sa bundok. Nagbigay rin ang Diyos ng mga utos tungkol sa mga Altar.

Kabanata 21

Ibinigay ng Diyos ang kanyang mga batas tungkol sa mga alipin. Ipinakita dito ang karapatan ng amo at ng alipin sa iba’t ibang sitwasyon o kaso. Binanggit din ng Diyos ang mga batas tungkol sa mga karahasan na maaaring mangyari sa kapwa, ama o ina, alipin, nagdadalang-tao, at iba pa. Ito ang mga batas na lex talionis o “mata sa mata, ngipin sa ngipin…” Nagbigay din ang Diyos ng mga batas tungkol sa pananagutan ng may-ari sa baka at balon. Ipinakita dito kung ano ang mga kapalit, bayad o kahahantungan ng may-ari sa iba’t ibang sitwasyon ukol sa pag-aaring nabanggit.

Kabanata 22

Dinagdag ng Diyos ang mga batas tungkol sa mga sumusunod: ninakaw na baka o tupa, ‘pag napatay ng may-ari ang magnanakaw sa gabi o araw, hayop na nakawala at nakapanira ng bukid ng iba, nakasunog ng pananim ng iba, nawalang ipinagkatiwalang salapi o ari-arian, pang-aangkin ng hayop, pagkapinsala/ pagkamatay/ pagkawala ng paalagang hayop at panghihiram ng hayop. Binanggit din ng Diyos ang mga tuntuning tungkol sa pananampalataya at kabutihang-asal.

Kabanata 23

Sinabi ng Diyos kay Moises ang mga tuntunin tungkol sa katarungan. Ipinagbigay alam rin Niya ang tungkol sa anim na taon na pagtatanim at anim na taon na pag-aani sa mga bukirin. Kasama nito ay ang ikapitong taon na ibibigay sa mga mahihirap. Idinagdag niya ang tungkol sa anim na araw na pagtatrabaho at ang ika-7 ay ang pamamahinga. Iniutos ng Diyos ang pagdiriwang ng tatlong pangunahing Pista: Tinapay na Walang Pampaalsa, Pag-aani at Mga Tolda. Nangako ang Panginoon na papatnubayan at pangangalagaan ang kanilang paglalakbay, at Sya’y nagtagubilin.

Kabanata 24

Tinawag ng Diyos si Moises kasama sina Aaron, Nadab, Abihu at ng 70 pinuno upang sumamba sa Kanya sa paanan ng bundok. Doo’y nagtayo sila ng altar at nag-alay ang ilang kabataang lalaki. Kinuha niya ang aklat ng tipan at binasa ng malakas. Sumagot ang mga tao na susundin nila ang lahat ng utos ng Diyos at sila’y winisikan ng dugo mula sa pinatay na inalay na mga hayop bilang katibayan ng kasunduan. Pinaakyat si Moises ng Diyos sa Bundok ng Sinai, kasama si Josue, para ibigay ng Diyos ang mga kautusan at mga tagubilin. 40 araw at gabi siyang nanatili doon.

Kabanata 25

Idinetalye ng Diyos kay Moises ang tungkol sa mga ihahandog ng mga tao sa Kanya. Sinabihan rin ng Diyos na ipagpagawa Siya ng santuwaryo na titirahan niya kasama ng mga tao. Ito ay gagawin ayon sa planong ibibigay sa kanya ng Diyos. Ibinigay ng Diyos kay Moises ang mga detalye para sa paggawa ng Kaban ng Tipan at ng Luklukan ng Awa. Pinagawa rin ng Diyos si Moises ng Mesa ng tinapay na handog sa Diyos. Dagdag pa ng Diyos ang pagpapagawa ng lalagyan ng ilaw.

Kabanata 26

Inutusan ng Diyos si Moises na gumawa ng mga kurtina na yari sa iba’t ibang kulay ng telang lino at balahibo ng kambing, pagbuburda ng larawan ng kerubin at mga kawit na ginto at tanso. Para sa Tabernakulo, ibinigay ng Diyos kay Moises ang lahat ng mga detalye ng plano tungkol sa mga sukat, direksyon o posisyon sa paggawa at mga gagamiting materyales. Nagpagawang muli ang Diyos ng mga kurtina para magsilbing tabing sa pagitan ng Dakong Banal at Dakong Kabanal-banalan. Ibinigay pa ng Diyos ang ilan pang mga detalye sa pagpapagawa ng Taberkanulo.

Kabanata 27

Itinuro ng Diyos kay Moises ang tungkol sa pagpapagawa ng Altar. Katulad ng ibang pagawain, ibinigay ng Diyos ang mga detalye kay Moises para ito’y magawa ng ayos. Nagbigay din ng panuto ang Diyos tungkol sa pagpapagawa ng Bulwagan ng Tabenakulo. Sinabi ng Diyos ang mga sukat, materyales at disenyo sa pagpapagawa nito. Inatasan ng Diyos si Aaron at ng kanyang mga anak na nasa Toldang Tipanan ang pagngangalaga sa Ilawan at patuloy na pagpapaningas gamit ang pinakamainam na langis ng olibo. Gagawin rin ito ng mga Israelita at ng kanilang salinlahi.

Kabanata 28

Sina Aaron at ang 4 pa niyang anak ay ipinatawag ng Diyos para maging pari at maglingkod sa Kanya. Nagpagawa ang Diyos ng mga magagandang kasuotan yari sa ginto, iba’t ibang kulay ng tela at pinong sinulid para sa mga pari. Nagpagawa din Siya ng efod na yari sa ginto, lanang iba’t ibang kulay, at buburdahan ng maganda. Nagpagawa rin ang Diyos ng pektoral para sa pinakapunong pari. Ito ang gagamitin sa pag-alam ng kalooban ng Diyos. Ito’y may 12 mamahaling bato, Urim at Tumim. Itinalaga si Aaron at kanyang mga anak bilang mga paring maglilingkod sa Diyos.

Kabanata 29

Sa pamamagitan ni Moises, hinirang ng Diyos sa pagkapari sina Aaron at ng kanyang mga anak. Ibinigay ng Diyos kay Moises ang mga dapat gawin upang ganap na maitalagang mga pari sina Aaron at kanyang mga anak. Ipinakita dito ang pagsusuot nila ng mga kasuotang pampari, pag-aalay ng mga piling hayop at dugo nito, at mga tinapay at kakanin na walang pampaalsa. Ang mga panuto ng pagsasagrado ng mga pari, ng altar at ng paraan ng paglilingkod ay nabanggit rin. Ibinukod sina Aaron at ng kanyang mga anak upang maglingkod sa Diyos bilang mga pari.

Kabanata 30

Nagpagawa ang Diyos kina Moises ng altar na sunugan ng insenso. Iniutos rin ng Diyos ang tungkol sa buwis para sa mga pangangailangan ng Toldang Tipanan na hihingin sa mga nakabilang sa sensus. Nagpagawa rin ang Diyos ng palangganang hugasan kay Moises para gamitin ng mga pari bago sila pumasok sa Tolda o magsunog na handog. Nagpagawa rin ang Diyos ng langis na pampahid sa mga pari at sa mga kasangkapan upang maging sagrado. Ipinalagay naman sa harap ng Kaban at Tolda ang ipinagawang insenso ng Diyos.

Kabanata 31

Sinabi ng Diyos kay Moises na pinili Niya si Bezalel (mula sa lipi ni Juda) at si Aholiab (mula sa lipi ni Dan) at biniyayaan ng talentong pan-sining. Pumili pa ng ibang tao ang Diyos para makatulong ng dalawa. Sila ang gagawa ng Tolda, Kaban at ng Luklukan. Gagawa rin sila ng mesa para sa handog, ilawan, palangganang hugasan, langis na pampahid at ng insenso para sa Dakong Banal at mga altar na sunugan ng insenso’t handog. Iniutos ng Diyos ang pangingili sa Araw ng Pamamahinga. Binigay ni Yahweh ang dalawang tapyas na batong sinulatan niya ng Kautusan.

Kabanata 32

Dahil sa katigasan ng ulo ng mga Israelita, nagpagawa ng diyus-diyosang guyang ginto kay Aaron at nagkasiyahan. Iniutos kay Moises na bumaba sa mga tao sapagkat ang mga ito’y nagtaksil sa Kanya. Naibagsak ni Moises ang 2 tabletas ng Kautusan. Kinuha ni Moises ang guya. Ito’y sinunog, dinurog, inihalo sa tubig at ipinainom sa mga tao. Ipinaliwanag ni Aaron kay Moises ang nangyari. Binukod ni Moises ang panig kay Yahweh at ipinapatay ang mga hindi. Humingi ng tawad si Moises sa Diyos para sa kasalanan ng mga tao. Nagpadala ang Diyos ng sakit sa mga tao.

Kabanata 33

Nagpatuloy sina Moises at mga Israelita sa paglalakbay papunta sa lupang pangako. Pinauna ng Diyos ang isang anghel para paalisin ang mga naninirahan doon. Dahil sa katigasan ng ulo, ipinaalis ng Diyos mga suot nilang mga alahas. Nakaugalian na ni Moises na itayo ang Toldang Tipanan sa isang lugar malayu-layo sa kampo. Doo’y harap-harapang sumasangguni si Moises sa Diyos. Nangako ang Diyos na papatnubayan Niya ang Israelita. Sinabi ng Diyos na ipapakita ang Kanyang kaluwalhatian kay Moises pero hindi ang Kanyang mukha.

Kabanata 34

Nagpagawa muli ang Diyos kay Moises ng 2 tapyas ng bato para muling isulat ang Kautusan. Nagpakilalang muli ang Diyos bilang Yahweh at sinabi Niya ang Kanyang mga katangian.  Inulit ng Diyos ang mga detalye ng mga tuntunin ng Tipan, tulad ng sumusunod: diyus-diyosan, pagdiriwang ng mga Pista, panganay na lalaki, araw ng pagtatrabaho at pamamahinga, pagharap ng mga lalaki sa Diyos, mga handog na hayop at mga pagkaing walang pampaalsa. Bumaba si Moises mula sa Bundok ng Sinai at nakita ng mga tao na nagniningning ang kanyang mukha.

Kabanata 35

Sinabi ni Moises sa mga Israelita ang tuntunin sa ika-7 araw. Ito ay ang Araw ng Pamamahinga. Isa-isa naming binanggit rin niya ang mga handog para sa Santwaryo. Tinawag naman ni Moises ang mga taong pinili ng Diyos at biniyayaan ng pambihirang kakayahan sa sining para gawin ang Toldang Tipanan, Kaban ng Tipan, Luklukan ng Awa, Dakong Banal at lahat ng mga kagamitang kaugnay ng mga ito. Lahat ng Israelita, lalaki at babae na handang tumulong ay nagdala ng handog sa Diyos para sa ipinagagawa Niya kay Moises.

Kabanata 36

Dinala na ng mga Israelita ang lahat ng mga handog kay Moises para ibigay sa mga piniling tao ng Diyos para sa gagawing santuwaryo. Ipinatigil na Moises ang pagdadala ng mga handog sapagkat sobra na sa kinakailangan. Lahat ng mga mahuhusay na manggagawa ang gumawa sa Toldang Tipanan. Sinunod nila ang mga detalye at sukat na iniutos ng Diyos. Ginamit ang mga materyales tulad ng kurtina na yari sa iba’t ibang kulay ng telang lino at balahibo ng kambing, kahoy mula sa punong akasya, pagbuburda ng larawan ng kerubin, mga kawit na ginto at tanso.

Kabanata 37

Tulad ng nabanggit na mga detalye ng Diyos kay Moises, sinunod ito ng mga pinakamahusay na manggagawa sa paggawa nila ng Kaban ng Tipan at Luklukan ng Awa (Exo. 25:10-22), mesa ng tinapay na handog sa Diyos (Exo. 25:23-30), ilawan (Exo 25:31-40), altar na sunugan ng insenso (Exo. 30:1-5) at langis na pampahid at insenso (Exo. 30:22-38). Karamihan sa mga materyales o sangkap sa paggawa ay ang ginto at ang akasya. Naghalo din sila ng sagradong langis na pampahid at ng purong insenso ayon sa ibinigay na utos ng Diyos tungkol sa mga sangkap.

Kabanata 38

Karamihan sa mga ginamit ni Bezalel sa paggawa ng altar (Exo. 27: 1-8) ay mula sa materyales na akasya at tanso. Ang palanggana naman ay yari rin sa tanso kaya ito’y tinawag na palangganang tanso (Exo. 30:18). Ang mga ginamit na mga materyales sa Bulwagan ng Toldang Tipanan (Exo. 27. 9-19) ay ang mga mamahaling telang lino at lana, tanso, pilak at baras. Ang mga metal na ginamit sa tabernakulo na pinaglagyan sa Kaban ng Tipan ay ang ginto, pilak at tanso. Ang mga ito ay nagmula sa mga handog sa Diyos ng mga Israelita.

Kabanata 39

Ginawa ng mga mahuhusay na tao sa sining ang mga kasuotan ni Aaron at sa kanyang mga anak na pari ayon sa ipinag-utos ng Diyos kay Moises (Exo. 28:1-43). Ito ay yari sa ginto, iba’t ibang kulay ng tela at pinong sinulid. Gumawa din sila ng efod na yari sa ginto, lanang iba’t ibang kulay, at binurdahan ng maganda. Gumawa rin sila ng pektoral para sa pinakapunong pari. Ito’y may 12 mamahaling bato. Natapos na ang pagpapagawa ng Toldang Tipanan, Kaban ng Tipan, Luklukan ng Awa, Dakong Banal at lahat ng mga kagamitang kaugnay ng mga ito.

Kabanata 40

Ang unang araw ng unang buwan ang nagging hudyat ng Diyos upang itayo ang tabernakulo ng Toldang Tipanan. Pagkatapos, kinuha ni Moises ang langis upang ibuhos sa buong tolda at lahat ng mga kagamitan nito. Ito ang pagtatalaga at pagsasagrado ng Tolda. Pinaghugas ayon sa ritwal sina Aaron at ang kanyang mga anak. Ipinasuot sa kanila ang damit na pampari at sila’y pinahiran ng langis upang italaga bilang mga pari habambuhay. Nang magawa ang Toldang Tipanan, nabalot ito ng ulap at napuno ng kaluwalhatian.

MISSION IN THE MIND OF GOD

Last July 13, 2011, after our first session of class in Missionary Spirituality, I realized that if there is the "mission in the mind of  God," there is also a "mission in the mind of a person."

"Mission in the mind of a person" pertains to a mission that thinks of the alleviation of the pain and suffering of fellow human beings. It could be in a form of social work, philanthropic activities, altruism or advocacy to attain justice and peace. It could also be expressed through these examples: dental/ medical mission, feeding program for the malnourished children, etc.

"Mission in the mind of God" pertains to a mission that deepens and purifies "mission in the mind of a person." Accordingly, it directs a person towards the Ultimate Source or Origin of mission called God. It does not pertain only to basic human needs, but it implies one's need of the Divine. This Divine expresses or synonymous to the word called Love. In effect, the Love as principle without principle of  the "mission in the mind of God" unites, reconciles, incarnates, saves and forms a person in the image of God substantially connected to the Missio Dei.

KERYGMA IS REAL

BEFORE, my notion of Kerygma is about reading and memorizing the Bible, academic research and other "intellectual gymnastics." In  other words, Kerygma is about intellectual competence and skills in public speaking.

AFTER we discussed in our class (Missionary Spirituality) about Kerygma, I realized that one's personal experience of God is highly required in the oral proclamation. I learned that reflecting upon the Word of God, analysis, research and other mental exercises are just part and parcel of the preaching proper - the Kerygma.

Kerygma is not just about teaching. It is about witnessing. It is witnessing because an individual is aware of different lessons he/ she got from his/ her personal experience. In witnessing, there is the "enfleshment" of the Word in one's personal life. In witnessing, the proclamation becomes REAL, and not just ideal.

Optimist Sees Difficulty as an Opportunity

In the Philippine Daily Inquirer Newspaper, particularly in the Entertainment section last June 28, 2011, told about the story of Marcelito Pomoy, the Grand Champion of ABS-CBN’s reality show Pilipinas Got Talent Season 2. He is a simple man from Imus, Cavite who used his God-given gift well to show to the world what Filipino talent truly is and to fulfill his own dream. Before he won in PGT contest, he was just a low-profile singer who used to join singing contests in the province.

Marcelito, who comes from a broken family whose members got separated due to poverty, was able to get a dark part of his life work to his advantage. While he joined PGT to pursue his dream, he was very optimist that he used the opportunity to reunite his loved ones. He looks at his family situation, though difficult, as an opportunity to express himself through singing.

Last June 26, 2011, Marcelito became the grand winner of Pilipinas Got Talent Season 2 because of his remarkable world-class performance, his being able to render a high pitched perfect male and female voice combination coupled with a well-thought choice of song, which gave audience some amazement.

He has the "wow" factor in singing. What makes it “wow” is his life story that completes his talent package. More than that, one could trace that factor from the difficulties he experienced especially his life in Bislig, Surigao del Sur, to Imus, Cavite where he started his journey to find his loved ones until his quest in Pilipinas Got Talent paved the way for his family to be back in each other's arms once again.

            Indeed, optimist (like Marcelito Pomoy) sees difficulty as an opportunity.

CCV: Isang "Apostolate Area" ng Pag-ibig

Tuwing Linggo, ala-una hanggang ala-singko ng hapon, kasama ng mga batchmates ko at ng isang 3rd year dito sa  San Pablo Theological Formation House (SPTFH) - Tagaytay City kami ay nag-aapostolate sa Chosen Children Village (CCV), Silang, Cavite. Dalawa sa amin ang na-atasan sa cottage ng mga "Toddlers." Dalawa din ang na-atasan sa amin sa cottage ng mga "Wheelchair-bound" children. At dalawa naman ang naatasan sa cottage ng mga "Hyper-active" children.

Sa unang araw ng aming apostolate sa CCV ay talagang naramdaman ko ang pagod. Ako ay isa sa mga naatasan sa cottage ng mga "Hyper-active." Sinubukan kong kilalanin sila at malaman ang kani-kanilang mga sitwasyon. Ilan sa mga kondisyon nila ay ang mga sumusunod: down syndrome, hydrocephalus, cerebral palsy, blindness, deafness, muteness, etc. Matapos kong malaman ang kanilang kondisyon, may naramdaman akong awa sa mga bata. Marahil ito ang naging dahilan rin ng paghigop ng lakas ko: ang makita at malaman ang kanilang kondisyo. Isa-isa ring isinalaysay ng "care giver" na si Papa Cris (ang tawag ng mga bata sa kanilang caregiver na lalaki ay "Papa" at sa babaeng caregiver naman ay "Mama" upang masanay silang gumalang at makakita ng "Father" at "Mother" figure sa CCV) ang mga istorya kung papaanong napapunta ang mga bata sa CCV. Sabi ni Papa Cris na ang ilan sa kanila ay pina-ampon ng mga magulang sapagkat wala silang kakayahan pa ipagamot ang kalagayan ng kanilang mga anak. Ang iba namang mga bata ay basta na lamang iniwan sa mga bahay-ampunan at Simbahan sa iba't ibang lugar sa Pilipinas

Matapos kong marinig ang mga istorya ng buhay ng mga bata, nasabi ko sa aking sarili: "Bakit naman iniwan ng mga magulang ng mga batang ito ang kanilang mga anak? Dahil ba sa may kakulangan sila? Dahil ba kakaiba o hindi normal ang kanilang itsura at kinikilos?" Sa huli, nasabi ko sa aking sarili, "Maraming salamat sa aking mga magulang at ako'y kanilang inalagaan, pinalaki at minahal!"

Nakilala ko ang mga batang sina Paul (na may sakit na cerebral palsy pero normal ang pag-iisip), si Ariel (na bulag), si Darwin (na may cerebral palsy at cross-eye), si BG (na may down syndrome), si Miggy (na may global development delay), si Dickson (na may down syndrome), si Gino (na may global development delay at pipe), si Jericho (na may hydrocephalus), si Angel (na bulag)... So far, sila pa lang ang naaalala ko ang mga pangalan.

Kahit na ako ay naka-upo, nakikipaglaro at nakikipag-usap lang sa mga bata, ramdam ko ang Kailangan talagang magbibigay ako ng oras, pasensyang makinig sa kanilang bulol na pananalita at sa kanilang kondisyon. Bagamat hindi nila tuwid na nabibigkas ang mga salita, nararamdaman ko ang diretso nilang pakikipagkaibigan. Ramdam ko na bukas sila sa pagmamahal at handa rin silang magbigay ng pagmamahal. Sinsero ang kanilang pakikipag-ugnayan sa kagaya kong bisita. Walang halong pagkukunwari at walang anumang itinatagong pag-uugali. Spontaneous!

Madalas na nagpapansin si Paul sa akin dahil marami syang tanong... "What did you eat this morning, brother? What did you eat this lunch? What is your supper? How about spaghetti? How about ice cream? How about fish? Did you eat rice? How about juice?" Sus, ginoo puro pagkain ang tanong... yan ang madalas naming pag-usapan... pagkain, pagkain at pagkain. Si Paul ay hindi talaga nakatira sa Cottage ng mga "Hyper." Sabi ng caregiver na si Papa Cris, siya daw ay "punished" dahil kinagat niya ang isang bata na nagngangalang Ivan mula sa Cottage ng mga "Functional" (tawag sa mga batang mayroon nang nagagampanang responsibilidad o trabaho sa CCV).

Pero minsan itong si Paul ay nagtanong: "Is Jesus in your heart?" Pina-ulit ko yung tanong niya sa akin baka kasi nagkamali lang ako ng pandinig... "Is Jesus in your heart?" Talagang yun ang tanong niya! Nagulat ako kasi hindi ko akalain na matatanong ako ni Paul ng ganun. Pero tumugon ako sa kanya: "Yes! Jesus is always in my heart!" Akala ko tapos na ang tanong niya... Naku po at nagsunod-sunod na nga ang tanong niya. Para bang mga tanong sa Introduction to Christology, Mariology at Eschatology ang tanong niya... "Is Jesus  did not able to breathe when He was crucified? How about the two thieves? Did Jesus forgave them too? How about the 'Bread'? Jesus is 'Bread'? Why did they killed Jesus? Why did they punished Jesus? Is there foods in Heaven? Is the clouds in heaven soft? Why did they crucified Jesus? Why did Jesus let them to crucified Him? How about the blood, brother? The blood of Jesus? Is Mary the Mother of Jesus?" at marami pang ibang Theological Questions! Grabe... napahiya talaga ako sa mga tanong ng batang ito. Nasa isip ko ng mga oras na iyon ay kung papaano ko sasagutin ang mga tanong niya sa paraan na mauunawaan niya. Matalino si Paul kahit paulit-ulit ang kanyang tanong.

3:30 PM na! Kapag ganitong oras na sa CCV, inuutusan na ni Papa Cris si Gino na maglagay ng mga tubig sa mga baso na nasa hapag-kainan nila. Samantalang kami ng "caregiver," kasama kong isang seminarista na si Jericho Jabay, Miggy, Niño, at isa pang batang "functional" ay dadako sa kusina ng CCV para kuhanin ang mga pagkain ng mga bata. Suot na namin ang aming mga panaklob sa ulo at kung umuulan kami ay nagsusuot ng kapote.

Pagkakuha ng mga pagkain agad kaming bumalik sa "Hyper" Cottage para hati-hatiin o partihin ang mga pagkain. Tinikman ko ang pagkain nilang masabaw na may gulay... ang tabang! Tinikman ko ang blended na pagkain para sa mga batang hirap lumunok... ang tabang din! Tinikman ko ang dessert nila... sobrang tabang! Pero sinabi naman sa akin ng "caregiver" na kaya matabang ang mga pagkain ng bata ay dahil na rin sa kalagayan nila... Bawal kasi ang maaalat at sobrang tamis na mga pagkain sa kanila.

Pero napansin ko na sa kabila ng katabangan ng lasa ng pagkain, said na said naman kapag naubos na ng mga bata. Wala silang pinipili. Hindi sila "choosy" sa pagkain. Sabi nga ng "caregiver," para bang "panginoon" nila ang pagkain. Sinisimot nila hanggang sa huling butil ng kanin at huling patak ng sabaw. Sulit at walang sayang!

Kahit na yung sinusubuan ko ng "blended foods" na si Darwin ay talaga namang ubos rin. Yun nga lang tiyagaan ang pagpapakain sa kanya. Dahil kapag sinubuan ko ng pagkain, niluluwa niya. Pero mapapansin naman kapag niluwa niya, may nababawas naman. Kaya ang technique: pagkaluwa ng pagkain, sasambutin ko ng kutsara at agad na isusubo ko sa kanya. At kailangan pang kantahan itong si Darwin. Napansin ko  kasi na habang kinakantahan ko siya ng "Amare et Servire" napapagana siyang kumain. Kaya another technique na naman yun sa pagpapakain sa kanya. Kahit na huli kaming natatapos ni Darwin, ubos naman at said ang pagkain!

Pagkatapos pakainin ang mga bata, sila ay sisipilyuhan, hihilamusan at bibihisan ng pantulog na damit. Kakaibang eksena naman ito dahil talagang labanan ng sipaan at kagatan ito. May mga bata kasi na habang sinisipilyuhan ko ay nilulunok yung kanilang pinagsipilyuhan na bula. Tapos, yung iba ang hirap sipilyuhan para ba kasi silang nagwawala. Pagkatapos nilang sipilyuhan, sila ay hihilamusan at ang iba naman ay papalitan ng "pampers" at susuotan ng kanilang pajama. Yung mga batang bulag at sobrang "hyper" ay sinusuotan ng "straight jacket" tapos itatali sa kanilang kama para hindi tumakas o maaksidente. Pagkatapos, mag-uuwian na kaming mga brothers.

Oo, nakakapagod talaga ang apostolate. Pero sa kabila nito, may kakaibang saya akong naramdaman sapagkat alam ko na nakapagbahagi ako ng oras sa iba, higit sa lahat sa katulad nilang may mga kapansanan. Sulit ang pagod sapagkat sa kabila ng kanilang mga kondisyon, marami silang itinuturong aral. Tinuruan nila akong magmahal. Tinuruan nila akong maging mapagpasensya. Tinuruan nila akong makinig. Tinuruan nila akong maging simple. Tinuruan nila akong maging tapat. Tinuruan nila akong maging "bata" gaya ng sinabi ng Panginoong Hesus.

A SAINT IS LIKE A TASSEL ON GOD’S CLOAK

One of the miracles attributed to Blessed Hannibal Maria di Francia, founder of the Congregations of the Rogationist of the Heart of Jesus and Daughters of Divine Zeal, was that of the healing of a young Filipina child, Charisse Diaz, who was born on January 28, 1993 in Iloilo. She contracted a fatal strain of bacterial meningitis which at that time was resistant to any known antibiotics. She suffered severe seizures and high fevers, and doctors feared she would be permanently brain damaged. Despite all efforts to save the child, her doctors and parents, also both physicians, could only entrust the child to God through the intercession of Blessed Hannibal. With a relic of Blessed Hannibal, the family prayed a novena fervently. Today, 18-year old Charisse has survived her ordeal and is one of the brightest students in her school. Her recovery was the object of a Church investigation led by the Archdiocese of Jaro, Iloilo, through a tribunal composed of top Church officials, to determine whether the girl's survival was a miracle attributed to Blessed Hannibal. In fact, after thoroughly researching the matter, the Church declared that the child had recovered through his intercession, and the incident became one of the three required miracles necessary for a holy person to officially be declared a "Saint" by the Roman Catholic Church.[1]

The enormous faith and the great trust of the parents of Charisse to God through the intercession of a saint have saved their child. Here, Christ’s miracle appears as works of mercy and goodness. Charisse was healed not by contact with the relic of a saint but by God’s healing power, granted in response to her family’s deep faith.

The dangling ornament, tassel, is meant to serve as a reminder of God’s presence, salvation, and commandments. Our devotion to different saints must lead us to personal encounter with Jesus that heals. Like a tassel on God’s cloak, a saint may serve as reminder of God’s infinite love for us who said: “Your faith has saved you.”

---

[1] http://www.asianews.it/news-en/Recovery-of-Filipino-Child-leads-to-Canonization-of-priest-710.html

CHRISTOLOGY OF HANNIBAL MARY DI FRANCIA

A. INTRODUCTION

1. Background of the Study

Christology is the part of theology which deals with Jesus Christ. In its full extent it comprises the doctrines concerning both the person of Christ and His works. Accordingly, many writers in Christology present Jesus Christ with different themes and emphases. Some modern writers even used different approaches or methodologies (e.g., patristic, speculative, ontological, functional and cosmic) to discuss the nature of Jesus Christ.[1]

This paper will be focusing on Christology in the perspective of Hannibal Maria Di Francia’s “three major devotions”[2]. It is the aim of the writer to study in the Christological outlook of Di Francia in the paradigm of the Divine Command: “Rogate.”[3] This reference to the Divine Command, “Rogate,” will be discussed in some of Di Francia’s three major devotions to Jesus such as: Feast of the Name of Jesus,[4] The Devotion to the Sacred Heart[5], and Feast of July the First.[6]

In his life, Di Francia deeply felt that vocations in the Church only come through prayer. Since the Church was the great harvest of the people all over the world of any class and condition, Di Francia said that: “No remedy is more efficacious than this one commanded by our Lord Jesus Christ to save the people, nations society, the Church, especially children and youth as well as to evangelize the poor and to get all spiritual and temporal goods for humankind.”[7] He found in the Gospel of Mark and Luke the words of Jesus commanding such a prayer: "Ask the Lord of the harvest to send out laborers into his harvest.” (Mt. 9:38; Lk 10:2) These words became the main source of inspiration for his life and the charism which led his apostolate and intensified his devotion. These words also became the standpoint of his faith to understand Jesus Christ as Lord of the Harvest, and thus the Lord of the “Rogate.”[8] Seeing Jesus Christ in the poor and marginalized people, Di Francia carried out what he defined as the "spirit of a twofold charity: the evangelization of and the care for the poor."[9]

The researcher aims also to present the implications and challenges to pastoral works of the church in the Christology of Di Francia regarding the Lord of the Harvest and the Rogate, particularly in the field of vocation and preferential option for the poor. With this, one may come to know that the missionary spirit of Di Francia, inspired by the Lord of the Harvest, means that he wanted to reach out to the orphans and the poor all over the world. He perceived that the Rogate was the real answer to the scarcity of vocations to the priestly and religious life. He wrote: "What are these few orphans we attend to, these few people we bring the good news to, compared to the millions who are lost and abandoned as sheep without a shepherd?... I looked for an answer and I found a complete one in the words of Jesus: 'Ask the Lord of the harvest to send out laborers to gather his harvest'. I concluded then that I had found the secret key to all good works and to the salvation of all souls."[10] Moreover, the writer hopes to emphasize that Di Francia’s Rogate was not simply a recommendation, but an explicit command and an infallible remedy of the Lord.

This work aims to show the sanctity and mission of Di Francia as an outstanding devoted apostle of the prayer for vocations as deeply felt in our time by all who are concerned with the need for vocations in the Church. Benedict XVI described him as a person “who had an intense love for Christ and always drew inspiration from him carrying out an effective vocations apostolate, as well as courageous work for his needy neighbor.”[11]

2. Statement of the Problem

It is the aim of the writer to study the Christological outlook of Hannibal Mary Di Francia in reference to the Rogate by the Lord of the harvest guided by the following questions:

a. What are Di Francia’s three major devotions to Jesus?

b. What are the Scriptural, Magisterial and theological foundations of the three major devotions?

c. What challenges and opportunities did Di Francia mark in his view of Jesus Christ as Lord of the Rogate?

3. Significance of the Study

This study is significant in:

Theology: This study on Christology of Hannibal Mary Di Francia hopes to contribute to the advancement of Christology, especially on the appreciation of the nature of vocation and apostolate for the poor and childre. It also aims to contribute in the modern approach of pastoral theology, Biblical and Christological approach to the theology of vocation primarily rooted in the call and invitation of the Lord of the Harvest to pray for work in harvest.

Ecclesiology: This study hopes to contribute something to the Universal Church's understanding of the Christology of Di Francia. The contribution lies on the contextual discussion of the research problem. It implies the great challenge today of inculturation that requires one to proclaim the Good News in languages and ways that can be understood by the people of our time, involved in rapidly changing social and cultural milieu.

This study proposes that the Christology of Di Francia can be applied, for example, in the Diocese of San Pablo. It will somehow give an idea regarding promotion of the three major devotions to Jesus as part of spiritual care of vocations in the local Church using the paradigm of Di Francia. It touches not only the religious vocations but, it will also touch the side of secular priestly vocation and lay vocations.

Anthropology: Finally, this study hopes to contribute to the theological education and formation of the Christian. As the study indicates, Christology of Hannibal Mary Di Francia: Challenges and Opportunities may have a transforming effect on spiritual life. It is hoped that the Christian is enlightened in his own vocation or discovery that is primarily rooted in the invitation of Christ to work in the vast harvest of the Harvest-Master by responding in the call to love God and love of neighbor.

4. Definition of Terms

Challenges: pertain to the perspective, analysis of the situation of a particular church and growth “towards the future”[12] and “challenge of formation”[13] living in the context today the divine command of the Lord of the harvest.

Christology: is the “reflection, explanation, and communication of faith, considered the pivot of all theological research that used Christocentrism as an epistemological principle learning and belief, and it has been transmitted without interruption to the critical conscience of contemporary believers.”[14] It is the “recapitulation of theological anthropology.”[15]

Hannibal Mary Di Francia: was born in Messina, Italy, on July 5, 1851. The third of four children, he lost his father when he was only fifteen months old. The sad experience of losing a parent made him deeply sensitive to the plight of children longing for parents and this influenced his life and his educational system. He was only seventeen when, at prayer in front of the Blessed Sacrament, he was given the "revelation of Rogate", that is, he deeply felt that vocations in the Church come only through prayer. Subsequently he found that such prayer is commanded by Jesus in the Gospel when He says: "Ask [Rogate] the Lord of the harvest to send out laborers to gather his harvest" (Mt 9:38; Lk 10:2). These words became the fundamental insight to which he dedicated his entire life. Hannibal felt that the Rogate was not simply the Lord's recommendation, but an explicit command and an "infallible remedy". For this reason, his charism can be considered as giving life to a providential foundation in the Church. He is the founder of the “two religious Congregations,”[16] namely: The Rogationists of the Heart of Jesus and the Daughters of Divine Zeal under the inspiration of the "Ask the Lord of the harvest to send out laborers into his harvest" (Mt 9:38; Lk 10:2). He died in Messina on June 1, 1927. For John Paul II, he is the "authentic forerunner and zealous master of the modern pastoral care for vocations.”[17] The sanctity and mission of Di Francia as an "outstanding Apostle of the prayer for vocations" are deeply felt in our time by all who are concerned with the need for vocations in the Church. John Paul II proclaimed Di Francia a Blessed on October 7, 1990. He was elevated to sainthood last May 16, 2004.

Opportunities: pertains to the apostolate of the Rogate, “pastoral care for vocations and service of charity among the poor ones and abandoned children.”[18]

5. Methodology

In this study, the researcher uses the deductive or the doctrinal method. It is employed with deductive because it is more biblical and not experiential or something theology from below. This deductive method is theology from above which gives more idea from the Sacred Scriptures or in a Sacred Tradition, Church’s Magisterium, history, or any other source that can be used for this study. However, the foundation of this study is more on biblical and Church’s teaching. And those elements were used by the researcher in order to deepen our knowledge in Christology and to be aware of our Christian faith.

6. Organization of the Study

This paper, perhaps, is clearly organized and well in order. It consists of five parts and all of these chapters are focuses only to Mary. The first part is an introduction of the study which consists of Background of the Study, Statement of the Problem, Significance of the Study, Scope and Limitations, Methodology, and Organization of the Study. This first part over view the whole contents of the study. The last part is the conclusion which includes the Summary, Findings, and Bibliography. Its purpose is to conclude and evaluate the study for its academic purpose.

The second part is the discussion of the sub-problem one in the significance of the study. It focuses on Hannibal Mary Di Francia’s three major devotions.

The third part is the discussion of the sub-problem two that deals with the Biblical, Magisterial and Theological foundations of Di Francia’s Three Major Devotions to Jesus

The fourth part is the discussion of the sub- problem three that deals with the Challenges and Opportunities in the Christology of Hannibal Mary Di Francia.

B. HANNIBAL MARIA DI FRANCIA’S

THREE MAJOR DEVOTIONS TO JESUS

This Chapter is about the three major devotions of Hannibal Maria di Francia based on some manifestations of his devotions to Jesus Christ as the Lord of the Rogate. The discussion begins at the Feast of the Most Holy Name of Jesus. That the Feast of the Most Holy Name of Jesus is Di Francia’s devotion to give thanks and petitions to God. This discussion is followed by Di Francia’s Devotion to the Sacred Heart. Di Francia introduced the Devotion to the Sacred Heart as the Lord of the Rogate who is compassionate to the poor and abandoned ones. Finally, this chapter will discuss the Feast of July the First. This idea comes when the Blessed Sacrament brought by Di Francia to the very poor of Avignone.

1. The Feast of the Most Holy Name Jesus

The month of January, for the religious communities of the Rogationists of the Heart of Jesus and the Daughters of Divine Zeal, is dedicated to the Name of Jesus, and everyday therein, they read a special passage from a booklet during the evening meditation. Preceded by a solemn novena with the exposition of the Blessed Sacrament, the feast is celebrated the last day of the month. Di Francia wrote the prayers of the novena, added three quatrains to the well known song (All’orecchio, al labor, al cuore…), and during the European war added four verses to each stanza to match the atonement prayers.[19]

To comply with the precept of the Apostle Paul: “In all prayers ask God for what you need, always asking him with a thankful heart” (Phil. 4:6). Each request will be preceded by a tender thanksgiving for the graces that the religious communities obtained. Every year they add or take away something from the previous petitions, according to the circumstances. By doing so, the religious communities diversify them and sometimes they had no need to make changes. Furthermore, Di Francia explained in the religious communities with simplicity and clarity what does it mean to pray in the name of Jesus:

Not believing in these promises is not believing in Jesus Christ’s divinity. Asking in the name of our Lord means asking through his divine merits, which can obtain everything from the eternal Father. By praying in the name of Jesus we join his earthly, perfect prayers which the eternal Father could not help granting; now, Jesus repeats his divine petition from the tabernacle, and we join them every time we pray in his name, firmly trusting that God will deny nothing owing to Jesus promise. If we have to pray so in any time, with greater reason we have to do so on the day dedicated to his most Holy Name.[20]

Pronouncing the word “Jesus” calls to mind the mysteries of God’s love, wisdom and charity. To pray to God the Father in the name of Jesus means offering the whole Jesus Christ. This means that the whole Jesus Christ – His body and the totality of His glorious earthly existence – elevated the prayer to the Highest One.[21] To pray in the name of Jesus does not only mean to lean to the merits of Christ, but also to be its intimate pray-ers. For Di Francia there is only one effective prayer to Christ. This means that a person must not think, however, that this prayer is exhausted in prayer recited by Jesus because all of His life was adoration, continuous prayer, from incarnation to life conceived in the womb, in the House of Nazareth, until his death and resurrection. From here, one could say that the life of Christ is a life of perfect prayer.

In this feast of the Name of Jesus place the person of the Lord at the center of the contemplation of the religious communities. Di Francia said: “the name of Jesus is the person of Jesus.”[22] In this feast Jesus is contemplated as temple of God (Jn 2:19-21) and place of the encounter and dialogue/ prayer with the Father. So that is why this devotion should be done with all enthusiasm. Di Francia often called the religious communities’ attention: “I suppose you are doing the novena of the most adorable name of Jesus with great fervor, and hope that you continue to do so. These tremendous times are getting worse (January 22, 1917), urging us to be more recollected and to pray to God with fervent petitions.”[23]

On the feast day itself, the religious communities presented the great petition to the eternal Father to obtain graces through the merits of the most Holy Name of Jesus. Di Francia said: “We recommend that the fervor, with living faith and humble confidence, based on the merits of our Lord Jesus Christ, to which the eternal Father denies nothing.”[24] Di Francia’s final petition is made of 34 requests in favor of the religious communities.[25] Each petition is preceded by a thanksgiving for the graces already granted, and is read at noon before the opened tabernacle. The number 34 signifies the life of the incarnate Word, from conception to death. To place all prayers in 34 thanks or petitions means entering in prayers of Christ – that is to say entering in Jesus’ life.[26]

2. The Devotion to the Sacred Heart

The devotion to the Sacred Heart was the sovereign devotion in Di Francia’s heart, because it comes to love for God and neighbor. Di Francia’s love for the Sacred Heart was sculpturally defined: “The Sacred Heart was his heart.”[27] He was struck by the Sacred Heart’s tenderness and compassion as described in the gospel through the various episodes and expressions, from which he derived his own tenderness and compassion for all human misfortunes.[28] He made the Sacred Heart the titular of his congregations, and every year he prepared the feast with at least a triduum of preaching to foster the fervor in the communities. As to the devotion to the Sacred Heart, he declared:

I declare that the outstanding devotion of the order to the most holy Heart of Jesus is very sweet, gentle, and dear to me. I consecrate myself to the adorable Heart and to its most holy desires, wishing to promote its interests as though they were mine. I will glory in offering myself as a lover, son, slave, and victim of this divine Heart, striving to make people know and love it all over the world. But it is in the Eucharistic Communion that I will be so close to it as to never be separated from it. I will say: “Jesus is mine and I belong to him; I have caught him to never loose him.” My duty is to live the life of his Heart.”[29]

Di Francia is convinced that the Sacred Heart means infinite goodness, love, charity, and mercy. The Divine Redeemer is love. Out of love Jesus allowed himself to be formed in Mary’s womb like one of us with a human nature.[30] Out of love Jesus Christ cried in the manger, and drew to himself the hearts of mankind. Out of love Jesus Christ spoke, prayed, hid himself, and worked miracles. In his Passion, out of love He allowed people to put him in the press, oppressing and transforming him into the man of suffering. Thus, the crucified Jesus is the invincible proof of God’s love for man.

Furthermore, Di Francia explained the nature of divine love:

Keep in mind that loving Jesus does not mean to feel a little sensible devotion, nor the pleasure of doing nothing, nor staying in the church; on the contrary, it means to be mortified, to be subject to obedience, to beware of any sin, to embrace the suffering of the work, want, poverty, contradiction, and any trouble. By doing such things, divine love is lit up in the soul and brings consolation to it.[31]

These considerations speak about the spirit of Di Francia, who only wished to do everything the greatest and infinite consolation of the Heart of Jesus. He wished to penetrate the heavens, and reach the throne of the Sacred Heart in order to give beats of a new joy to the divine Heart. It signifies that beats of Di Francia’s heart and consuming for him the energies of his life in the charity for God and neighbor. In the fit of his free zeal for conquering souls to the kingdom of love, he waved to the world the banner of the Rogate, “which contains all the interests of that Divine Heart.”[32]

3. The Feast of July the First

Those who have not know Di Francia can hardly realize the importance he attached to the memorable date July first, 1886. Since that event the institution was in the Creator’s hands. Di Francia develops this idea:

Jesus came to remain permanently. He came as a king to set his kingdom in the midst of his citizens, as a good shepherd to feed the sheep entrusted to him, the flock that had to live with him without fear. He came as the divine farmer to cultivate his little plant. Which had the seed of his divine ROGATE in suffering and mortification….He came as a very loving father in the midst of his children to form a small family living on his body and blood, and to make it able to receive from his divine lips the command of his heart’s divine zeal: “PRAY, THEREFORE, TO THE OWNER OF THE HARVEST THAT HE WILL SEND OUT WORKERS TO GATHER IN HIS HARVEST.” This command is strictly connected with Jesus in the Sacrament, which cannot exist without the priesthood….When Jesus came in the Sacrament, the pious institute was yet bambino in the number of its members, but, it rose as small caravan to start a very intricate pilgrimage. It was always supported by the true Ark of the Covenant, which was not containing the symbolical manna, but the real bread from heaven.[33]

Di Francia made the Eucharist the vital center of the institute. He established the feasts on July first to commemorate the first coming of Jesus in the sacrament to the Avignone Quarter after two years of preparation. Francis Vitale, Di Francia’s first successor, said:

Through such a preparation, the Servant of God aimed at making people understand the difference made by the empty tabernacle and the tabernacle inhabited by Jesus. When the tabernacle is empty, the king of the house, the father, the benefactor, the light, the friend, and all is out; hence the longing of hearts for the coming of Jesus among us to fill the afflicting gap.

The feast of July first is at the center of the history of the congregations founded by Di Francia. It celebrates and actualizes the mystery of the Word who, in the Eucharist, becomes Emmanuel, God with us always, until the end of times (cf. Mt. 1:23; 28:20). This implies to the calling to stay with Christ, because He took the initiative and deigned to come to dwell among his people. This companionship was and is possible because the beloved Son, in his obedience to the Father, humbled himself, and, though he was rich, he became poor for his people and offered himself in his body.[34]

At the origin of this vivifying and prophetic presence there is the gratuitous love of the Father revealed in the Son. This presence actualizes the mystical union which anticipates the heavenly situation when his people will be with him forever: “he will dwell among us, we will be his people and he will be God-with-us” (cf. Rev. 21:3). Moreover, in the Eucharist Jesus makes present among the believers the sanctifying action of the Spirit sent by the Father and shared each day with them, so that, by communicating to the body which is given and to the blood which is shed, the believers may become one offering for the glory of God the Father. The daily participation for this sacrifice of Christ is the effective prayer that in all places and times obtains from the Owner of the harvest the gift of the evangelical workers. It is in this communion with him that we are transformed into that One Worker needed by the contemporary world.[35]

C. BIBLICAL, MAGISTERIAL AND THEOLOGICAL FOUNDATIONS

OF DI FRANCIA’S THREE MAJOR DEVOTIONS TO JESUS

This chapter is about the Biblical, Magisterial and theological foundations of Hannibal Mary Di Francia’s three major devotions to Jesus, namely: Feast of the Most Holy Name of Jesus, the Devotion to the Sacred Heart, and Feast of July the First. The discussion begins at the Biblical foundations of the three major devotions. This discussion will show the scriptural bases of the said devotions. This discussion will be followed by the Magisterial foundations of the three major devotions. This will elaborate the discussion about the three major devotions in Church teachings’ perspective. Finally, this chapter will present theological foundations. This discussion will offer deeper reflections in Christology of the three major devotions using the insights of different theologians.

1. Biblical Foundations

a. The Feast of the Most Holy Name of Jesus

Hannibal Mary Di Francia’s devotion to the feast of the Most Holy Name of Jesus is based on Jesus Christ’s divine promise to his disciples: “I will do whatever you ask in my name, so that the Father may be glorified in the Son. If in my name you ask me for anything, I will do it” (Jn. 14:13-14). After this, Di Francia elaborated it more by adding the following verse: “I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing” (Jn. 15:5). Di Francia connected it to the following verse: “…so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth” (Phil. 2:10). Di Francia explained:

Reflect properly, had not Jesus come into the world we could have prayed for our entire life and the Father would not have given us a single grace. Our prayers would have been useless, maybe neither good. But since Jesus came into the world, he took our humanity on himself and sanctified it, he redeemed us and incorporated us spiritually in Himself. Because of this all action and prayer which are done as members of Jesus Christ, are fortified by his merits. For this reason he called us ‘branches’.[36]

Furthermore, a branch cut off from the vine does not produce fruits, cannot pray, while united to it, it produces fruits which are prayer and the works of the Kingdom of God. Di Francia added: “Till now you have not asked for anything in my name; ask and you will receive, so that your happiness may be complete” (Jn.16, 24). Moreover, a person praying in the name of Jesus means that a person unites his or her prayer to the prayers of Jesus. When Jesus prayed in the time of His earthly life with His most perfect prayers, His eternal Father could not refuse in any way His prayers. Here, one could see the “centrality of Christ in the celebration of the feast.”[37]

b. Devotion to the Sacred Heart of Jesus

The inspiration of Hannibal Di Francia to found two religious communities committed to the pastoral works for vocation is based on the compassionate Heart of Jesus. This devotion primarily is rooted under the inspiration of the following verses in the Gospel of Matthew:

When Jesus saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, ‘The harvest is plentiful, but the labourers are few; therefore ask the Lord of the Harvest to send out labourers into his harvest’ (Mt. 9:36-38).

Hereby, Di Francia was struck by the Heart of Jesus tenderness and compassion as described in the gospel of Matthew, not only in the above mentioned verses, but through the various episodes and expressions, from which he derived his own tenderness and compassion for all human misfortunes.[38]

The celebration of the Solemnity of the Sacred Heart, and its related devotion, is for Di Francia an occasion and stimulus to assimilate the same sentiments which were in Jesus (See Phil 2:5-11). The fusion of hearts and sharing of sentiments, are the highest expressions of the union with Christ and the finality for which Di Francia have been moved to give importance on this devotion. Di Francia believed that through sincere prayer (rogate) to the Lord of the Harvest, God “will give shepherds according to God’s Heart” (Jer. 3:15).

In the Litany of the Sacred Heart, there is a most beautiful invocation which is inspired by our reflection upon the Incarnation: “Heart of Jesus formed by Holy Spirit in the womb of the Virgin Mary, have mercy on us.” The invocation which follows reminds us again that the human heart of Jesus was made one with His divine nature: “Heart of Jesus, substantially united to the Word of God.” It is to His own Heart that Christ refers in the Gospels: “My heart goes out to My people” (Mt 15:31); and “Come to me, all you who are weary and find life burdensome, and I will refresh you. Take my yoke upon your shoulders and learn from me, for I am gentle and humble of heart. Your souls will find rest, for my yoke is easy and my burden light” (Mt 11:28-29).

Speaking through Ezekiel, God described His work of Redemption with these words: “I will give them a new heart and put a new spirit within them; I will remove the stony heart from their bodies, and replace it with a natural heart, so that they will live according to My statutes, and observe and carry out My ordinances; thus they shall be My people, and I will be their God” (Ez 11:19-20).

c. Feast of July 1

The Feast of July 1 is very important in the pastoral life of Hannibal Mary Di Francia because it is the center of the history of the congregations founded under the inspiration of the command of Jesus: “ask the Lord of the Harvest to send out laborers into his harvest” (Mt 9:38). . Moreover, the Feast celebrates and actualizes the mystery of the Word who, in the Eucharist, becomes Emmanuel, God with us always, until the end of times (cf. Mt. 1:23; 28:20). It entails also the response of Jesus for the situation of the crowd “like sheep without a shepherd” (Mt.9:36). Thus, Jesus presence actualizes the mystical union which anticipates the heavenly situation when his people will be with him forever: “See, the home of God is among mortals. He will dwell with them; they will be his peoples, and God himself will be with them” (cf. Rev. 21:3).

2. Magisterial Foundations

a. The Feast of the Most Holy Name of Jesus

In the Apostolic Letter of Paul VI, Summi Dei Verbum, under his discussion about Christian and priestly education, he said that: “the natural energies of mind and will must be ruled by faith and charity, so that all our actions carried out in the name of Our Lord Jesus Christ may merit an eternal reward." It teaches that without the healing grace of our Savior it is impossible to fulfill all the commandments of the natural law or to acquire perfect permanent virtue. From this undisputed principle there follows a great practical conclusion: The formation of the man must proceed step by step with that of the Christian and the future priest, so that the natural energies are purified and strengthened by prayer, by the grace which comes from frequent reception of Penance and the Eucharist, and by the influence of the supernatural virtues which receive protection and assistance from the natural virtues.[39]

In the Encyclical of Pius XII, Doctor Mellifluus, he said:

So burning was his love, particularly of Jesus Christ Our Divine Savior, that, loved thereby, he penned the beautiful and lofty pages which still arouse the admiration and enkindle the devotion of all readers. "What can so enrich the soul that reflects upon it (the holy name of Jesus)? What can . . . strengthen the virtues, beget good and honorable dispositions, foster holy affections? Dry is every kind of spiritual food which this oil does not moisten. Tasteless, whatever this salt does not season. If thou writest, thy composition has no charms for me, unless I read there the name of Jesus. If thou dost debate or converse, I find no pleasure in thy words, unless I hear there the name of Jesus. Jesus is honey on the lips, melody in the ear, joy in the heart. Yet not alone is that name light and food. It is also a remedy. Is any one amongst you sad? Let the name of Jesus enter his heart; let it leap thence to his mouth; and lo! the light shining from that name shall scatter every cloud and restore peace. Has some one perpetrated a crime, and then misled, moved despairingly towards the snare of death? Let him but invoke this life-giving name, and straightway he shall find courage once more. . . Whoever, all a-tremble in the presence of danger, has not immediately felt his spirits revive and his fears depart as soon as he called upon this name of power? There is nothing so powerful as the name of Jesus to check anger, reduce the swelling of pride, heal the smarting wound of envy. . ."[40]

Today the Church celebrates the optional memorial of the Most Holy Name of Jesus. According to the 1962 Missal of Bl. John XXIII the Extraordinary Form of the Roman Rite this feast is celebrated on January 2. In the liturgical revisions of Vatican II, the feast was removed, though a votive Mass to the Holy Name of Jesus had been retained for devotional use. With the release of the revised Roman Missal in March 2002, the feast was restored as an optional memorial in the Ordinary Form on January 3. The Church reveals to us the wonders of the Incarnate Word by singing the glories of His name. The name of Jesus means Saviour; it had been shown in a dream to Joseph together with its meaning and to Our Lady at the annunciation by the Archangel Gabriel.[41]

Furthermore, this devotion was promoted in a special manner by St. Bernard, St. Bernardine of Siena, St. John Capistrano and by the Franciscan Order. It was extended to the whole Church in 1727 during the pontificate of Innocent XIII. The month of January has traditionally been dedicated to the Holy Name of Jesus. According to the 1962 Missal of Bl. John XXIII the Extraordinary Form of the Roman Rite, the feast of the Holy Name of Jesus which is kept on the First Sunday in the year; but if this Sunday falls on January 1, 6, or 7, the feast is kept on January 2.[42]

b. The Sacred Heart of Jesus

In the encyclical Miserentissimus Redemptor by Pius XI, issued on May 8, 1928. It deals with the concepts of Acts of Reparation and atonement. In this encyclical Pope Pius XI presented Church's position with respect to the visions of Jesus Christ reported by Saint Marguerite Marie Alacoque in the 17th Century. In the encyclical Pope Pius XI stated that Jesus Christ had "manifested Himself"[43] to Saint Margaret and had "promised her that all those who rendered this honor to His Heart would be endowed with an abundance of heavenly graces."[44] The encyclical refers to the conversation between Jesus and Saint Margaret several times.

Pius XII’s encyclical, Haurietis Aquas, gave two reasons why the Church gives the highest form of worship to the Heart of Jesus. The first rests on the principle whereby the believers recognize that Jesus' Heart is hypostatically united to the "Person of the Incarnate Son of God Himself". The second reason is derived from the fact that the Heart is the natural sign and symbol of Jesus' boundless love for the humans. The encyclical recalls that for human souls the wound in Christ's side and the marks left by the nails have been "the chief sign and symbol of that love" that ever more incisively shaped their life from within.

The Pope describes several erroneous opinions regarding this devotion. There are those, who consider it burdensome and of little or no use to men. Others consider this devotion as a piety suited for women, and not for educated men. There are those who consider a devotion of this kind as primarily demanding penance, expiation and the other virtues which they call "passive," meaning thereby that they produce no external results. Hence they do not think it suitable to re-enkindle the spirit of piety in modern times.[45] The encyclical replies with Pope Pius XI: The veneration of the Sacred Heart is a summary of all our religion and, moreover, a guide to a more perfect life. It more easily leads our minds to know Christ the Lord intimately and more effectively turns our hearts to love Him more ardently and to imitate Him more perfectly."[46] Haurietis Aquas opines that the Sacred Heart never ceased, and never will cease, to beat with calm. It will never cease to symbolize the threefold love with which Jesus Christ is bound to His heavenly Father and the entire human race.

The Heart of Jesus Christ loves the human race but as a human and divine heart. It began to beat with love at once human and divine after the Virgin Mary generously pronounced her “Fiat”;[47] The Sacred Heart of Jesus shares in a most intimate way in the life of the Incarnate Word, and is thus a kind of instrument of the Divinity. Therefore, “in the carrying out of works of grace and divine omnipotence, His Heart, no less than the other members of His human nature is a symbol of that unbounded love.”[48]

c. Feast of July 1

The Feast of July 1 is the unique Eucharistic celebration of the religious communities of the Rogationists of the Heart of Jesus and Daughters of Divine Zeal. It remembers the first coming of Jesus in the sacrament to the Avignone Quarter after two years of preparation through the direction of Hannibal Mary Di Francia. This call to mind also that the religious communities founded by Di Francia were born among the very poor of the said Quarter. One of the preparations for the pious solemnity is vital, and makes people feel the commemoration always new: it is the title of the year given to the Son God made man and returning in the midst of his poor through the Blessed Sacrament.

Technically, one could not find any Church documents that explain about the Feast of July 1. However, the Feast of July 1 speaks about the presence of Jesus among the poor ones of Avignone Quarters in the Eucharist, one could find connections to some Church teachings that speaks about the relationship of the Eucharist and the poor – the concept of Emmanuel, “God-with-us.”

The Apostolic Letter Mane Nobiscum Domine, of John Paul II emphasized the force which the Eucharist gives to the community for “a practical commitment to building a more just and fraternal society.”[49] John Paul II explain:

In the Eucharist our God has shown love in the extreme, overturning all those criteria of power which too often govern human relations and radically affirming the criterion of service: Anyone who wants to be first must be the very last, and the servant of all (Mk 9:35). It is not by chance that the Gospel of John contains no account of the institution of the Eucharist, but instead relates the washing of feet (cf. Jn 13:1-20): by bending down to wash the feet of his disciples, Jesus explains the meaning of the Eucharist unequivocally. Saint Paul vigorously reaffirms the impropriety of a Eucharistic celebration lacking charity expressed by practical sharing with the poor (cf.1Cor 11:17-22, 27-34).[50]

Eucharist is an experience of the presence of Jesus who invites others to reach out the poor and the needy, in loving service. Action on behalf of the poor and the disadvantaged must be motivated by the Eucharist and one's faith in it. Indeed, selfishness deprive the Eucharist of its meaning (cf. 1Cor.11:20), is a contempt for the community and an embarrassment of the poor (cf. 1Cor.11:22). The purpose of sharing, of course, is not to have Christians who are filled, but to create a society where those who have share with those who do not have. That the Eucharist is central to one’s faith demands that a person envisions a Christian society that brings about solidarity with the poor and the disadvantaged as well as universal fraternal concern.

The Eucharistic celebrations should engender in everyone the courage to build genuine societies that reconcile, forgive, minister to the poor and the marginalized. The Eucharist must be lived by becoming communities of loving concern, hospitality, selfless service to the poor, the excluded, and downtrodden. The breaking of the Bread must continue. That is the sign that we live the Eucharist (cf. Jn 13:1-17).[51]

3. Theological Foundations

a. Most Holy Name of Jesus: “The Revelation of the Name”[52]

Jesus, the Word of God made flesh, defines himself as “the truth” (cf. Jn 14:6), and that is insofar as the divine design of salvation is contained and revealed in him, in his words, and in his deeds. The name of Jesus is not just a word, but a person: Jesus himself. Belief in Jesus is raised to the level of an exposition of the name of God and of what it signifies. On the other hand, it implies the start of friendship: to know a person’s name opens the possibility of and leads to love for that person. Thus, the Evangelist does not only explains to us how Christ reveals the Father to us but also connects us to the love of the Father.[53]

Revelation achieves its height in Jesus, since “in many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son…” (Heb 1:1-2). Catechism of the Catholic Church teaches “Christ’s whole earthly life – his words and deeds, his silences and sufferings, indeed his manner of being and speaking – is Revelation of the Father. Jesus can say: “Whoever has seen me has seen the Father” (Jn 14:9), and the Father can say: “This is my Son, my Chosen; listen to him!” (Lk 9:35). Because our Lord became man in order to do his Father’s will (cf. Heb 10:5-7), even the smallest characteristics of his mysteries manifest “God’s love… among us” (1 Jn 4:9)”[54]

Jesus said of himself, “All authority in heaven and on earth has been given to me” (Mt 28:18), and he exercises this power by performing many miracles. He also gave his disciples the power to perform miracles in his name: “And he called to him his twelve disciples and gave them authority over unclean spirits” (Mt. 10:1). He commanded them to “heal the sick, raise the dead, cleanse lepers, cast out demons” (Mt 10:8). Furthermore, the disciples, upon returning, bore witness to his divinity: “Lord, even the demons are subject to us in your name” (Lk 10:17).

b. The Sacred Heart of Jesus: “The Most Authentic Inner Self”[55]

In faith Jesus can surely be regarded as a man with the most authentic inner self. One only has to go through the characteristics of this attribute to discover how well they apply to Jesus. The man from Nazareth was known through his relationships with others. Jose M. de Mesa and Lode L. Wostyn explained that “In welcoming people, relieving them of sickness and burdensome mental anguish, he has made known to them who he really was: a man for others. Jesus’ freedom with regard to life, manifested sharply in his attitude toward the law, expressed that the source of his actions came from within himself. It was not dictated nor manipulated from external factors. What he did for others welled up from his most authentic inner self. Finally, what Jesus did he did for the wellbeing of people.”[56] Both in Jesus deeds and words, he championed whatever it is which brought comfort to people. He wanted in one way or another to bring people out of poverty so that they can experience comfort.

Furthermore, when we speak of a theology of the Sacred Heart, it means the love of God revealed first to us, the poem of love that issues forth from the Heart of God. This is exactly what St John, whom the Eastern tradition calls, "The Theologian", says in his First Letter: "In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins" (1 Jn 4:10).

c. Feast of July 1: Union with Christ

In its widest sense, the phrase union with Christ refers to the relationship between the believer and Jesus Christ. In this sense, John Murray says, union with Christ is “the central truth of the whole doctrine of salvation.”[57] The expression "in Christ" (en Christo, en kyrio, en Christo Iesou, en auto etc) occurs 216 times in the Pauline letters and 26 times in the Johannine literature.[58] Given the large number of occurrences and the wide range of contexts, the phrase embodies a breadth of meaning.[59] According to the narrower sense of the phrase, used in Christian theology, union with Christ is a step in the ordo salutis ("order of salvation"), and the basis of the believer's justification.[60] In this sense, union with Christ follows faith and precedes adoption (Gal 3:26-27). In this way; union with Christ logically precedes both regeneration and justification; and yet, chronologically, the moment of our union with Christ is also the moment when we are regenerated and justified.

Traditional Roman Catholic theology centers the union with Christ in a substantial sense on the unity of the institutional church, past and present. The communion of saints is the spiritual solidarity which binds together the faithful on earth, the souls in purgatory, and the saints in heaven in the organic unity of the same mystical body under Christ its head. Christians, according to Roman Catholic theology, are united to Christ through the sacraments particularly the Eucharist. [61]

D. CHALLENGES AND OPPORTUNITIES

IN THE CHRISTOLOGY OF HANNIBAL MARY DI FRANCIA

This Chapter is about the formation, challenges and opportunities of studying the Christology in view of his “three major devotions to Jesus.” That the said devotions are primarily linked to the Lord of the Rogate. The discussion begins at the Announcing the Good News of Vocation. This discussion is based on the formation that constitutes the fundamental element of vocations that comes from God and devotions to Jesus Christ. This discussion is followed by Answering the Challenge of a New World, which speaks of our time associated in the universal mission of salvation. Finally, this chapter will discuss the Lines of Action: “Life Generates Life” that creates a climate in which vocations can grow.

1. Announcing the Good News of Vocation

The proclamation of the Word of God has profound links with every vocation. It is the Word which calls and which brings a vocation into being. Each meeting with the Word of God is a happy moment for the one who proposes to pursue his or her vocation. The believer who allows himself to be penetrated by the Word of God acquires a new awareness of his own vocation; he keeps himself in dialogue with God; he feels called with strength, and discovers more binding ways of cooperating with the Lord Jesus Christ for the coming of the Kingdom.

The best opportunity for announcing the Good News of vocation, which was also shared by Di Francia, is through the Sacrament of the Holy Eucharist. Moreover, the Feast of July 1 could be a model for a unique celebration of the announcement of the Good News of vocation. In the Eucharist the Lord Jesus is present as the One who offers his life in sacrifice for the all humankind. Announcing the Good News teaches that the presence of the One who has Risen is, in the Eucharist, the God-with-us also of Avignone. This tasks regarding responsibility for Announcing benefit from these and other occasions in which they test their own creativity. Their mission is delicate. They must be capable of presenting the Christian life as a vocation and illustrating the meaning and value of the various consecrated vocations. Thus, it teaches that Eucharist makes the believer more capable of and sensible to the relationship with the God, in His Most Holy Name, who calls their names. (Cf. Acts 6:4)

2. Answering the Challenge of a New World

Faith assures us that the Lord Jesus, through his Sacred Heart, will never cease to call men and women to follow in his footsteps, as servants and witnesses who are totally consecrated to the cause of the Gospel. This call is linked with the mystery of salvation, which continually works in the world: the Heart of Jesus, desires all men to be saved and to come to the knowledge of the truth (Cf. 1 Tim 2:3f.). But “How are they to hear without a preacher? And how can men preach unless they are sent?” (Rom. 10, 14f)

Today the answer to the call has become much more urgent, in as far as the Church, “the universal sacrament of salvation,”[62] must respond to the challenge of a new world. This world wants to bring more well-being, freedom, and happiness to men. It assures a vaster dominion over material resources and over the forces of nature. It is full of promises and hopes. However it is also proud in presuming that it can create itself by itself, without God (Gen 11:4).

It is a world full of possibilities and of success, which at the same time experiences uncertainties and profound imbalances. Despite its riches, a great number of men and women continue to be tormented by misery and hunger. Despite its plans for liberation, the evil of injustice, oppression, and violence continue to reign in many parts of the world.

3. Lines of Action: “Life Generates Life”

“Life generates life. Just as a plot of land proves the riches of its vital saps with the freshness and luxuriance of the harvest it produces, so and ecclesial community gives proof of its strength and its maturity with the vocations that succeed in flourishing in it.” The task of fostering in it.”[63]

This message of John Paul II to the Congress is linked with the directive of the Council: “This task of fostering vocations devolves on the whole Christian community, which should do so in the first place by living in a fully Christian way.” (Acts 6:4) The Christian community, living in a particular Church, is made up of individuals and small communities, each of which has some responsibility in the realization of the opportunities for vocations, within the framework of the pastoral care of the whole.

E. CONCLUSION

1. Summary

The discussion in part B started in the presentation of the Feast of the Name of Jesus. Di Francia presented Jesus as the One who mediate with the Father for the needs of poor people. The discussion is followed by the devotion to the Sacred Heart of Jesus as the compassionate Lord. The last discussion talked about the Feast of July the First which commemorates when the Blessed Sacrament brought by Di Francia to the Avignone Quarters, Messina, Italy. The discussion here shows that Jesus is the Emmanuel or “God-with-us.”

To support the Christology of Di Francia in view of his three major devotions, the researcher presented its Biblical, Magisterial and Theological Foundations on part C. The presentation started with the Biblical foundations of the said devotions that centralizes the Gospel pertaining to the Lord the Harvest (Mt. 9:36-38). The second discussion pertains to the Magisterial Foundations of the three major devotions. It discussed the Most Holy Name of Jesus in terms of the faith and actions carried out in the name of Jesus; the Sacred Heart of Jesus that loves the human race but as a human and divine; and Feast of July 1 that the Eucharist is the experience of the real and sacramental presence of Jesus. Finally, the last part of speaks of the Theological foundations which describes the Most Holy Name of Jesus as “The Revelation of the Name,” Sacred Heart of Jesus as “The Most Authentic Inner Self,” and Feast of July 1 as the “Union with Christ.”

The third part of discussion or part D the formation, challenges and opportunities of studying the Christology in view of his “three major devotions to Jesus.” The devotions were primarily linked to the Lord of the Rogate. The discussion began at the Announcing the Good News of Vocation. This discussion was based on the formation that constitutes the fundamental element of vocations that comes from God and devotions to Jesus Christ. This discussion was followed by Answering the Challenge of a New World, which speaks of our time associated in the universal mission of salvation. Finally, this chapter discussed the Lines of Action: “Life Generates Life” that creates a climate in which vocations can grow.

2. Findings

In the first part of the discussion or part B, the researcher discovered images of Chirst in the following title: the Most Holy Name of Jesus as the Gift, the Sacred Heart of Jesus as Jesus the Compassionate Lord, and the Feast of July 1 recalls Jesus as “God-with-us.” The second part or part C of the discussion that pertains to the Biblical, Magisterial and Theological foundations gave the researcher a strong impression of the three major devotions well-grounded historical data and significance. In the last part, the researcher found out that the part D of the discussion was really important in the present context. Moreover, this gives the researcher a new vision of approach in the three major devotions. The discussions became favorable to the central question of the

In general, the researcher discovered the importance of pious or popular devotions in the study of Christology. He discovered also that the devotions to the Most Holy Name of Jesus, Sacred Heart of Jesus and the Feast of the July 1 were not just ordinary devotions. Moreover, it entails also a lot of challenges and opportunities to study Christology from the point of view of popular religiousity.

3. Recommendations

First, the researcher suggests to have an in-depth study of the Christology of Hannibal Mary Di Francia. Second, whatever is found must be crossed and fertilized with other Christological point of views. Third, further study of the subject matter must be done to have a deeper understanding.

Notes:

                        [1] Jean Galot, “Various Approaches ,” in Dictionary of Fundamental Theology, ed. René Latourelle and Rino Fisichella (Makati: St Pauls, 1990), 126-130.

[2] Most Holy Name of Jesus, Sacred Heart of Jesus and Feast of the July 1.

          [3] Ibid., 109.

[4] See Rogazionisti del Cuore di Gesù – Figlie del Divino Zelo, “Festa del Nome di Gesù: Indagine Storica, Teologica e Pastorale,” Spiritualità Rogazionista 1 (Roma: Rogazionisti del Cuore di Gesù – Figlie del Divino Zelo, 1999).

[5] See Rogazionisti del Cuore di Gesù – Figlie del Divino Zelo, “La Devozione al Sacro Cuore: Indagine Storica, Teologica e Pastorale,” Spiritualità Rogazionista 2 (Roma: Rogazionisti del Cuore di Gesù – Figlie del Divino Zelo, 1999)

[6] See Rogazionisti del Cuore di Gesù – Figlie del Divino Zelo, “Festa del 1° Luglio: Indagine Storica, Teologica e Pastorale,” Spiritualità Rogazionista 3 (Roma: Rogazionisti del Cuore di Gesù – Figlie del Divino Zelo, 1999).

[7] Di Francia, Rogationist Anthology (Roma: Tipolitografia Sped.im, 1985), 389.

[8] See Pietro Cifuni, “Rogate Dominum Messis: Saggio sul Rogate,” Quaderni di Studi Rogazionisti 2 (1996).

[9] Francis Vitale, Father Mary Hannibal Di Francia: His Life and Works, trans. Rosario Scazzi (Messina: Anthonian Typographic School, 1939), 37-39.

[10] Teodoro Tusino, The Father's Soul, 109.

[11] See Benedict XVI, Message to the 11^th General Chapter of Rogationists New Languages and New Methods for Proclaiming the Gospel to Humanity (July 5, 2010).

[12] Curia Generalizia dei Rogazionisti, Document of the 9^th General Chapter, 83.

[13] Ibid.

[14]Rino Fisichella, “Fundamental Christology,” in Dictionary of Fundamental Theology, ed. René Latourelle and Rino Fisichella (Makati: St Pauls, 1990), 108.

[15] Richard McBrien, Catholicism (New York: Harper & Row, 1981), 171.

[16] Francis Vitale, Father Mary Hannibal Di Francia: His Life and Works, 153.

[17] Benedict XVI, Message to the 11^th General Chapter of Rogationists New Languages and New Methods for Proclaiming the Gospel to Humanity (July 5, 2010), http://www.vatican.va/holy_father/benedict_xvi/messages/ pont-messages/2010/documents/hf_ben-xvi_mes_20100705_rogazionisti_en.html (accessed February 2, 2011).

[18] Curia Generalizia dei Rogazionisti, Document of the 9^th General Chapter, 76-77.

[19] See Teodoro Tusino, The Father's Soul, trans. Rosario Scazzi (Rome: General Curia of the Rogationists Fathers, 1973), 234.

[20] Di Francia, Rogationist Anthology (Roma: Tipolitografia Sped.im, 1985), 70.

[21] See Rogazionisti del Cuore di Gesù – Figlie del Divino Zelo, “Festa del Nome di Gesù: Indagine Storica, Teologica e Pastorale,” Spiritualità Rogazionista 1 (Roma: Rogazionisti del Cuore di Gesù – Figlie del Divino Zelo, 1999), 49-50.

[22] Hannibal Mary Di Francia, Writings, vol. 15, 33.

[23] See Teodoro Tusino, The Father's Soul, trans. Rosario Scazzi (Rome: General Curia of the Rogationists Fathers, 1973), 235.

[24] Ibid.

[25] Ibid., 236.

[26] See Rogazionisti del Cuore di Gesù – Figlie del Divino Zelo, “Festa del Nome di Gesù: Indagine Storica, Teologica e Pastorale,” Spiritualità Rogazionista 1 (Roma: Rogazionisti del Cuore di Gesù – Figlie del Divino Zelo, 1999), 50.

[27] Teodoro Tusino, The Father's Soul, trans. Rosario Scazzi (Rome: General Curia of the Rogationists Fathers, 1973), 250.

[28] See Teodoro Tusino, The Father's Soul, trans. Rosario Scazzi (Rome: General Curia of the Rogationists Fathers, 1973), 249-250.

[29] Annibale Maria Di Francia, Le Quaranta Dichiarizioni [The Forty Declarations] (Roma: Curia Generalizia dei Rogazionisti, 1982), 63-64.

[30] See Di Francia, Rogationist Anthology (Roma: Tipolitografia Sped.im, 1985), 457.

[31] Teodoro Tusino, The Father's Soul, trans. Rosario Scazzi (Rome: General Curia of the Rogationists Fathers, 1973), 250.

[32] Ibid., 254.

[33] Ibid., 266.

[34] Curia Generalizia dei Rogazionisti, Document of the 9^th General Chapter, 54.

[35] Ibid., 54-55.

[36] Hannibal Mary Di Francia, Writings, vol. 10, 42-46.

[37] See Rogazionisti del Cuore di Gesù – Figlie del Divino Zelo, “Festa del Nome di Gesù: Indagine Storica, Teologica e Pastorale,” Spiritualità Rogazionista 1 (Roma: Rogazionisti del Cuore di Gesù – Figlie del Divino Zelo, 1999), 49.

[38] See Teodoro Tusino, The Father's Soul, trans. Rosario Scazzi (Rome: General Curia of the Rogationists Fathers, 1973), 249-250.

[39] Paul VI, Apostolic Letter to Patriarchs, Primates, Archbishops, and Bishops of the Catholic World on the Occasion of the Fourth Centenary of the Establishment of Seminaries by the Council of Trent Summi Dei Verbum (November 4, 1963), 2.

[40] Pius XII, Encyclical Letter on St. Bernard of Clairvauz, the Last of the Fathers to our Venerable Brethren, the Patriarchs, Prelates, Archbishops, Bishops, and Other Local Ordinaries in peace and Communion with the Apostolic See Doctor Mellifluus (May 24, 1953), 29.

[41] Peter M.J. Stravinskas, Ed., Catholic Encyclopedia, 1991 ed., s.v. "Holy Name of Jesus," 475.

[42] Ibid.

[43] Pius XI, Encyclical Miserentissimus Redemptor (May 8, 1928), 1.

[44] Ibid., 21.

[45] Pius XII, Haurietis Aquas (May 15, 1956), 11-13.

[46] Pius XI, Encl. "Miserentissimus Redemptor," (May 8, 1928), 167.

[47] Pius XII, Haurietis Aquas (May 15, 1956), 61.

[48] Ibid., 75.

[49] John Paul II, Apostolic Letter Mane Nobiscum Domine (October 7, 2004), 28.

[50] Ibid.

[51] Message of the FABC 9^th Plenary Assembly, August 16, 2009.

[52] Antonia Garcia Moreno, Jesus of Nazarreth: The King of the Jews, (Mandaluyong City: Studium Theologiae Foundation, 2010), 48.

[53] Ibid.

[54] Catechism of the Catholic Church, 516.

[55] Jose M. de Mesa and Lode L. Wostyn, Doing Christology: The Re-Appropriation of a Tradition, (Quezon City: Claretian Publications, 1989), 127.

[56] Ibid.

[57] John Murray, Redemption : Accomplished and Applied (Grand Rapids: Eerdmans, 1955), 161.

[58] Bruce Demarest, The Cross and Salvation: The Doctrine of Salvation (Wheaton: Crossway Books, 1997), 313.

[59] Ibid., 326.

[60] Philip Ryken, The Message of Salvation, (Leicester: Inter-Varsity Press, 2001), 186.

[61] J.P. Baker 'Union with Christ,' New Dictionary of Theology (Downers Grove: IVP Academic, 1988), 698.

[62] Lumen Gentium, 48.

[63] Beginning of Optatam Totius, 2.