Year B Ordinary Time 26th Sunday

Year B Ordinary Time 26^th Sunday

MGA BILANG 11:25-29

25Dangan naghilig sa panganoron an KAGURANGNAN asin kinaolay si Moises.  Kinua nin KAGURANGNAN an ibang espiritu na itinao niya ki Moises asin itinao sa setentang mga lider.  Kan maghilig sainda an espiritu, nagpoon sindang magpropesiya siring sa mga propeta, alagad dai iyan nahaloy.

26Kan oras na iyan nawalat sa kampo si Eldad saka si Medad, duwang lalaki na kairiba man sa setenta.  Alagad minsan dai sinda nagduman sa Tabernakulo naghilig man sainda an espiritu asin nagpropesiya sinda duman sa kampo.  27Nagdalagan an sarong lalaki tanganing ipaisi ki Moises an ginigibo ni Eldad saka ni Medad.

28Huli kaini, nagsabi si Josue na aki nin Nun, asin katabang ni Moises magpoon kan siya hoben pa, “Kagurangnan kong Moises, paontokon mo sinda!”

29Nagsimbag si Moises, “Nagmamakulog ka daw sako? Tawan logod nin KAGURANGNAN kan saiyang espiritu an gabos na tawo asin gibohon na propeta sin dabos!”

SALMO 18:8,10,12-14

8Matanos gabos an mga togon nin KAGURANGNAN, sa puso nagtatao nin kaogmahan.  An mga pagboot kan KAGURANGNAN dalisay, minatao nin liwanag sa isip.

10 Orog pang inamawot ki sa bulawang, ki sa purong bulawan; orog na mahamis ki sa dugos, asin sa mga tago nin anira.

12Alagad siisay an nakakasabot kan sadiring mga kasalan?  Linigi ako sa mga hilom na karatan!

13Ligtasan man ako sa mga tuyong kasalan; hare pagtugot na maghade sako an mga iyan.  Dangan ako magigin dalisay asin ligtas sa karatan nin kasalan.

14An mga itinaram nin sakong ngoso asin an kaisipan kan sakong puso maako mo logod, O KAGURANGNAN, sakuyang pailihan, asin sakuyang paratubos!

SANTIAGO 5:1-6

1Hinanyoga nindo ako, mga mayaman!  Magtangis saka maghaya kamo sa mga kasakitan na madatong saindo!  2Lapa na an saindong mga kayamanan, nginotngot na an saindong mga gubing.  3Tinakla an saindong bulawan saka palta; an taklang iyan iyo an magiging saksi tumang saindo, saka garo kalayong matunaw kan saindong hawak.  Nagparapayaman kamo sa mga huring aldaw na ini.  4Dai nindo binayadan an mga nagtatrabaho sa saindong mga oma.  Dangoga nindo an saindang mga reklamo!  An mga kinurahaw ninda nadangod nin Dios, an Kagurangnan nin mga hukbo.  5An saindong buhay digdi sa daga gabos san sa luho danga kaogmahan.  Nagpataba kamo para sa aldaw kan pagbuno.  6Kinondenar nindo saka ginadan an mga tawong mayong sala, asin dai sinda minatumang saindo.

MARKOS 9:38-43,45,47-48

38Nagsabi saiya si Juan, “Maestro, nakahiling kami nin tawong nagpapaluwas nin mga demonyo sa ngaran mo.  Sinaway mi siya huli ta mayo siya sa pag-iriba ta.”

39”Dai nindo siya pagsawayon,” an sabi nin Jesus, “huli ta dai nin siisay man na minagibo nin milagro sa ngaran ko na magpapakaraot sako.  40Huli ta an siisay man na bakong tumang sato, kampi sato.  41Sa katotoohan sinasabihan ko kamo, an siisay man na magpainom saindo nin tubig huli ta kamo sadiri ko, dai mawawaraan nin balos.”

42”An siisay man na magin dahelan kan pagkasala kan saro sa mga saradit na ini na minatubod sako, mas marahay pang tagulnodan an ligo niya nin gapon gilingan dangan iapon sa dagat.  43Kun an saro mong kamot magin dahelan kan pagkakasala mo, putola iyan!  Mas marahay pa saimong lumaog sa lanit na saro sana an kamot ki kan may duwang kamot alagad ihulog sa impyerno, sa kalayo na mayong kataposan.

45Kun an saro mong bitis magin dahelan kan pagkakasala mo, putola iyan!  Mas marahay pa saimong lumaog ka sa langit na saro sana an bitis, ki kan may duwang bitis alagad ihulog sa impyerno.  47Kun an saro mong mata magin dahelan kan pagkakasala mo, hulwata iyan!  Mas marahay pang lumaog ka sa Kahadean nin Dios na may saro sanang mata, ki kan may duwang mata alagad ihulog sa impyerno.  48Duman ‘an mga ulod sa saindang hawak dai nanggad nagagadan asin an kalayo dai nanggad nasisigbo.’

REFLECCIONES PERSONALES:

            An saimong gibo an efecto, an untali, bako sana saimo kun di man sa iba.

Nadangog ta sa versiculo 42 kan Evangelio ni Marcos capitulo 9 na: An siisay man na magin dahelan kan pagkasala kan saro sa mga saradit na ini na minatubod sako, mas marahay pang tagulnodan an ligo niya nin gapon gilingan dangan iapon sa dagat.  Sabi kan mga banal na paratukdo na sinda San Beda asin San Gregorio: ini daa na saradit na ini na minatubod ki Jesu Cristo, iyo an mga tugang ta sa pagtubod na hababaw pa sana an ugat kan pagtubod, na sa diit sana na kabiyadean sa buhay o paghuring-huring kan ibang tawo, nawawara na an pagtubod.

            Tunay na ibaiba an nivel kan satuyang buhay espiritual, an iba halangkawon na sa atubangan kan Kagurangnan, an iba hababa pa sana.  An iba mga banal na, an iba man nagpopoon pa sana sa oroaldaw na paghingoha na magin banal.

            Kita na yaon ngonyan digdi nagsasamba sa Kagurangnan, nagdadangog sa Saiyang mga Tataramon nin buhay, asin nagpapabasog kan Saiyang Hawak sa Eucaristia, kita naghihiringoha na magin mga banal, magin mga marhay sa satuyang buhay.  Sa satuyang paghingoha asin ejemplo dakul an satuyang magigibo sa paghikayat sa satuyang mga tugang na arogon kita asin magsunod sa dalan kan katanosan.  Pero al mismo tiempo, dakulaon man an posibilidad na kita mismo an makatao escandalo sa satuyang mga tugang.  Kun kita na mga Cristiano Catolico mga bakong marhay na influencia sa iba, madidismaya an mga sadit niatong mga tugang asin en vez na magsunod sa satuya sa pagsunod sa Kagurangnan magluluya an saindang pagtubod asin mas lalo sindang maghaharayo.

            Entonces, dakulaon an halaga kan satuyang mga gibo sa pangoroaldaw na buhay, ta kaya ta, sa satuyang pagpahiling kan satong buhay, magtao kan Buhay na daing kasagkoran sa iba, o kabaliktaran kaini, magtao ki Kamatayan.  Sa satuyang paghingoha na maging banal aroaldaw puedeng sabihon na nakasalalay an kaligtasan kan mga nakapalibot satuya.  Kaya lugod cuidado kita sa mga gigibohon ta ta an untali kaiyan bako sana sa satuya kun di man sa iba pa, lalong lalo na sa mga kaugos ta sa buhay.

           

            Nadangog ta man sa mga versiculo 43, 45 asin 47 kan Evangelio ni Marcos giraray sa capitulo 9 na: Kun an saro mong kamot magin dahelan kan pagkakasala mo, putola iyan!  Mas marahay pa saimong lumaog sa lanit na saro sana an kamot ki kan may duwang kamot alagad ihulog sa impyerno, sa kalayo na mayong kataposan.  Kun an saro mong bitis magin dahelan kan pagkakasala mo, putola iyan!  Mas marahay pa saimong lumaog ka sa langit na saro sana an bitis, ki kan may duwang bitis alagad ihulog sa impyerno.  Kun an saro mong mata magin dahelan kan pagkakasala mo, hulwata iyan!  Mas marahay pang lumaog ka sa Kahadean nin Dios na may saro sanang mata, ki kan may duwang mata alagad ihulog sa impyerno.  Manongod man sa mga banal na paratukdo na si San Crisostomo asin giraray ki San Beda na ining saro mong kamot o ining saro mong bitis o ining sarong mong mata iyo an satuyang mga amigo asin kaugos sa buhay digdi sa ibabaw nin daga.  Tunay man nanggad na sinda an nagiging satuyang mga katabang sa buhay na ini, kaya sinda nagigin arog sa mga kamot, bitis o mata niato.

            Pues, tinotokdoan kita na dahel pinakaimportante sa satuyang buhay an satuyang pagtubod, asin pinakaimportante na mission ta digdi sa kinaban an paghingoha aroaldaw na magin banal para sa futuro makaiba niato sa langit an Dios na Banal, kaipuhan na haleon ta sa buhay ta gabos na mga influencia na bakong marhay, asin nakakaparayo sa satuya sa Kagurangnan, arog kan mga kaugos na maraot an influencia sa satuya.

            May mga amigo kita na sa karahayan kita dinadara.  Pasalamat kita sa Kagurangnan ta pinadara Niya sinda sato, siring sa mga angel de la guardia.  Sa tabang ninda kita napaparayo sa kasalan asin naiinspirar maggibo ki marhay asin maglikay sa sala.  An mga ini tunay na nagigin mga kamot, bitis asin mata niato.  An caso may mga amigo man kita na nahihiling ta sa satuyang observacion na bako kita nadadara sa karahayan kun di sa maraot lugod.  Nararaot an satuyang mga marhay na kaugalean, nararawrawan an satuyang pagtubod, asin nadadara kita sa mga marigsok na mga gibo.  Tinotokdoan kita ngonyan ni Jesu Cristo na kaipuhan na haleon ta sinda sa satuyang buhay.  Maski nano pa man sinda kaugos sa satuya, kaipuhan na desisyonan ta na mas importante sa satuya an Dios sa langit ke sa mga amigo sa daga.

            Siring man saro man ini na makusog na pagpagiromdom sa satuya na lugod kita man maging marhay asin tunay na amigo sa iba.  Sa pagpadara niato sa karahayan sa sainda, asin sa pagtabang sainda na likayan an kasalan.

            Lugod sa paglapigot niato maging banal sa aroaldaw niatong pamumuhay hare tang paglingawan asin pirmi niatong giromdomon na tunay na an satong mga gibo an efecto, an untali, bako sana satuya kun di man sa iba.

NATIONAL SEAFARERS’ DAY

            Ngonyan man na ika-26 na Domingo kan Ordinaryong Panahon, iyo man an National Seafarers’ Day.  En modo especial isabay niato sa satuyang pamibi sindang mga kamaranwa ta na nagsisirve sa manlaenlaen na varco asin mga crucera sa ibaibang parte kan kinaban.  Ligtas man lugod sinda sa kapahamakan, fisical man, emocional, asin espiritual.  Asin lugod an saindang mga nawalat na familia iyo an saindang maging kusog asin inspiracion sa danay na paglapigot maski na ngani dificil asin daghang veces mamundo an buhay sa dagat.

Year B Ordinary Time 25th Sunday

Year B Ordinary Time 25^th Sunday

Mass Readings: http://www.universalis.com/20120923/mass.htm

First reading

Wisdom 2:12,17-20 ©

The wicked prepare to ambush the just man

The godless say to themselves:

‘Let us lie in wait for the virtuous man, since he annoys us

and opposes our way of life,

reproaches us for our breaches of the law

and accuses us of playing false to our upbringing.

‘Let us see if what he says is true,

let us observe what kind of end he himself will have.

If the virtuous man is God’s son, God will take his part

and rescue him from the clutches of his enemies.

Let us test him with cruelty and with torture,

and thus explore this gentleness of his

and put his endurance to the proof.

Let us condemn him to a shameful death

since he will be looked after – we have his word for it.’

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Psalm

Psalm 53:3-6,8

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Second reading

James 3:16-4:3 ©

Wherever you find jealousy and ambition, you find disharmony, and wicked things of every kind being done; whereas the wisdom that comes down from above is essentially something pure; it also makes for peace, and is kindly and considerate; it is full of compassion and shows itself by doing good; nor is there any trace of partiality or hypocrisy in it. Peacemakers, when they work for peace, sow the seeds which will bear fruit in holiness.

  Where do these wars and battles between yourselves first start? Isn’t it precisely in the desires fighting inside your own selves? You want something and you haven’t got it; so you are prepared to kill. You have an ambition that you cannot satisfy; so you fight to get your way by force. Why you don’t have what you want is because you don’t pray for it; when you do pray and don’t get it, it is because you have not prayed properly, you have prayed for something to indulge your own desires.

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Gospel Acclamation

Jn8:12

Alleluia, alleluia!

I am the light of the world, says the Lord;

anyone who follows me will have the light of life.

Alleluia!

Or	cf.2Th2:14

Alleluia, alleluia!

Through the Good News God called us

to share the glory of our Lord Jesus Christ.

Alleluia!

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Gospel

Mark 9:30-37 ©

After leaving the mountain Jesus and his disciples made their way through Galilee; and he did not want anyone to know, because he was instructing his disciples; he was telling them, ‘The Son of Man will be delivered into the hands of men; they will put him to death; and three days after he has been put to death he will rise again.’ But they did not understand what he said and were afraid to ask him.

  They came to Capernaum, and when he was in the house he asked them, ‘What were you arguing about on the road?’ They said nothing because they had been arguing which of them was the greatest. So he sat down, called the Twelve to him and said, ‘If anyone wants to be first, he must make himself last of all and servant of all.’ He then took a little child, set him in front of them, put his arms round him, and said to them, ‘Anyone who welcomes one of these little children in my name, welcomes me; and anyone who welcomes me welcomes not me but the one who sent me.’

Patristic Commentaries: http://dhspriory.org/thomas/CAMark.htm#9

30. And they departed thence, and passed through Galilee; and He would not that any man should know it.

31. For He taught He disciples, and said unto them, “The Son of man is delivered into the hands of men, and they shall kill Him; and after that He is killed, He shall rise the third day.”

32. But they understood not that saying, and were afraid to ask Him.

33. And He came to Capernaum: and being in the house He asked them, “What was it that ye disputed among yourselves by the way?”

34. But they held their peace: for by the way they had disputed among themselves, who should be the greatest.

35. And He sat down, and called the twelve, and saith unto them, “If any man desire to be first, the same shall be last of all, and servant of all.” [p. 180]

36. And He took a child, and set him in the midst of them: and when He had taken him in His arms, He said unto them,

37. “Whosoever shall receive one of such children in My name, receiveth Me: and whosoever shall receive Me, receiveth not Me, but Him that sent Me.”

Theophylact: It is after miracles that the Lord inserts a discourse concerning His Passion, lest it should be thought that He suffered because He could not help it.

Wherefore it is said, “And they departed thence, and passed through Galilee; and He would not that any man should know it. For He taught His disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill Him.”

Bede, in Marc., 1, 39: He always mingles together sorrowful and joyful things, that sorrow should not by its suddenness frighten the Apostles, but be borne by them with prepared minds.

Theophylact: After, however, saying what was sorrowful, He adds what ought to rejoice them; wherefore it goes on: “And after that He is killed, He shall rise the third day;” in order that we may learn that joys come on after struggles.

There follows: “But they understood not that saying, and were afraid to ask Him.”

Bede: This ignorance of the disciples proceeds not so much from slowness of intellect, as from love for the Saviour, for they were as yet carnal, and ignorant of the mystery of the cross, they could not therefore believe that He whom they had recognized as the true God, was about to die; being accustomed then to hear Him often talk in figures, and shrinking from the events of His death, they would have it that something was conveyed figuratively in those things, which He spoke openly concerning His betrayal and passion.

It goes on: “And they came to Capernaum.”

Pseudo-Jerome: Capernaum means the city of consolation, and agrees with the former sentence, which He had spoken: “And after that He is killed, He shall arise the third day.”

There follows: “And being in the house He asked them, What was it that ye disputed among yourselves by the way? But they held their peace.”

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Matthew however says that the disciples came to Jesus, saying, “Who is the greatest in [p. 181] the kingdom of heaven?” [Matt 18:1]

The reason is, that He did not begin the narrative from its commencement, but omitted our Saviour’s knowledge of the thoughts and words of His disciples; unless we understand Him to mean, that even what they thought and said, when away from Christ, was said unto Him, since it was as well known to Him as if it had been said to Him.

It goes on: “For by the way they had disputed among themselves, who should be the greatest.”

But Luke says [ed. note: Luke 9:46, Vulgate] that “the thought entered into the disciples which of them should be the greatest;” for the Lord laid open their thought and intention from their private discourse according to the Gospel narrative.

Pseudo-Jerome: It was fit also that they should dispute concerning the chief place by the way; the dispute is like the place where it is held; for lofty station is only entered upon to be quitted: as long as a man keeps it, it is slippery, and it is uncertain at what stage, that is, on what day, it will end.

Bede: The reason why the dispute concerning the chief place arose amongst the disciples seems to have been, that Peter, James and John, were led apart from the rest into the mountain, and that something secret was there entrusted to them, also that the keys of the kingdom of heaven were promised to Peter, according to Matthew.

Seeing however the thoughts of the disciples, the Lord takes care to heal the desire of glory by humility; for He first, by simply commanding humility, admonishes them that a high station was not to be aimed at.

Wherefore it goes on: “And He sat down, and called the twelve and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.”

Jerome: Where it is to be observed, that the disciples disputed by the way concerning the chief place, but Christ Himself sat down to teach humility; for princes toil while the humble repose.

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The disciples indeed wished to receive honour at the hands of the Lord; they also had a desire to be made great by Christ, for the great a man is, the more worthy of honour he becomes, for which reason He did not throw an obstacle in the way of that desire, but brought in humility.

Theophylact: For His wish is not that we should usurp for ourselves chief places, but that we should attain to lofty heights by lowliness.

He next admonishes them by the example of a child’s innocence.

Wherefore there follows, “And He took [p. 182] a child, and set him in the midst of them.”

Chrys., Vict. Ant. e Cat. in Marc. see Chrys., Hom. in Matt., 58: By the very sight, persuading them to humility and simplicity; for this little one was pure from envy and vain glory, and from a desire of superiority. But He does not only say, If ye become such, ye shall receive a great reward, but also, if ye will honour others, who are such for My sake.

Wherefore there follows: “And when He had taken him in His arms, He said unto them, Whosoever shall receive one of such children in My name, receiveth Me.”

Bede: By which, He either simply shews that those who would become greater must receive the poor of Christ in honour of Him, or He would persuade them to be in malice children, to keep simplicity without arrogance, charity without envy, devotedness without anger. Again, by taking the child into His arms, He implies that the lowly are worthy of his embrace and love.

He adds also, “In My name,” that they might, with the fixed purpose of reason, follow for His name’s sake that mould of virtue to which the child keeps, with nature for his guide. And because He taught that He Himself was received in children, lest it should be thought that there was nothing in Him but what was seen, He added, “And whosoever shall receive Me, receiveth not Me, but Him that sent Me.;” thus wishing that we should believe Him to be of the same nature and of equal greatness with His Father.

Theophylact: See, how great is humility, for it wins for itself the indwelling of the Father, and of the Son, and also of the Holy Ghost.

Personal Reflections:

* May mga nagsasabi na an religion Cristiana daa saro na religion kan mga maluya, kan mga talaw, kan mga daogon.  Inbabasa ninda an mga nakasurat sa Biblia, lalo na an mga hale mismo sa ngimot ni Jesus na Kagurangnan, parejo kan Evangelio ngonyan na Domingo Marcos capitulo 9, bilang mga pagpugol sa tawo na ma humalangkaw, mas maging dakula, mas magka-exito.

* Pero kun mas paghorop-horopan ta an Banal na Kasuratan asin hilingon ta ini na may paghiling sa kabilogan kan mensaje kan Mahal na Dios, talagang aram ta na sala an mga nag-iisip na para sa mga maluya an religion Cristiana.  Ta mababasa ta man sa Biblia kun pan-o hinihikayat kan Dios an tawo poon pa sa kapinon-an na lampasan an sadiri, daogon an sadiri, lampasan an sadiring mga limitaciones bako lang bilang tawo kun di bilang mga tawong nahulog sa kasal-an na original.  Maluya na ngani kita bilang tawo, mas nagluwa pa kita bilang mga aki ni Adan asin Eva na bako nagsunod.  Sinasadol kita kan Kagurangnan, segun ki San Juan, na maging banal, parejo kan Dios na Banal!

* Kaya pan-o ta iinterpretaron an satuyang nahinanyog sa Marcos capitulo 9?  Si Jesus mismo an nagsimbag: kun siisay sa satuya an gusto maging dakula, magpakumbaba, asin tunay na magiging dakula.  Comentario ni San Agustin, ama asin paratukdo kan Simbahan: hilingon ta an leccion kan puno.  An puno kun gusto maging halangkaw asin masarig, nag-uukad mun-a sa daga para an saiyang mga ugat mas maging hararom.  Pag hararom na an mga ini, pag nagpakumbaba na an puno, saka siya natalubo hanggang pirang metro pa kaitaas.  Sa pagpakumbaba kan puno, mas minalangkaw siya.  Umuran man, bumaha, mag-linog o bumagyo, yaon siya naka-ugat ki marhay.  Pero kun himinalangkaw tulos an puno, daing ugat, para kamurawayan an aaboton niya kundi disastre.  Ta pag-abot kan mga calamidad, asin siguradong minaarabot ini, tumba tulos siya sa unang hanging na makusog pa sana.

* Mga tugang, ngonyan na ika-25 na Domingo kan Ordinaryong Panahon, ini an mensaje satuya ni Jesus na Kagurangnan, an tunay na kadonongan asin kamurawayan sa buhay iyo an pagpapakumbaba.  Kilalanon ta ki marhay an satuyang mga sadiri bilang mga tawong maluya ta naturaleza kan tawo an pagiging maluya.  Mas kilalanon ta an satuyang sadiri bilang mas maluya pa ta sa kasal-an kita napadungkal asin facil na napapadungkal maski sa diit sana na tentacion ta an satuyang naturaleza na maluya mas luminuya sa namana niato ki Adan asin ki Eva.  Iyo baga man talaga an satuyang situacion sa ibabaw kan daga.  Agrangay ni san Pablo na satuya man na agrangaw: gusto ta gibohon pero di niato nagigibo; habo niato gibohon pero nagigibo pa man giraray niato.  Ano baya ining yaon sa sato na maw-ot niato an kamurawayan pero karigsokan an nagiginibohan ta.  Maluya kita, maluyahon kita, asin yan an realidad kan humanidad.  Tunay na kadonongan an pagkilala sa satuyang sadiri bilang mga kita asin an bakong pagbuwa asin pagloko sa sadiri kun sisay bako kita.

*Una vez na clarado satuya an mga katotoohan na ini, asin mas naging dakula an satuyang confianza bako sa satuyang sadiri kun di sa gracia kan Mahal na Dios, gabos niato makakaya asin an tunay na kamurawayan asin pagkahalangkaw makukua ta.  Ta an Dios an nagpapadakula sa satuya bako an satuyang sadiring ignorancia, kahambugan o amor propio.

* Gusto kan Kagurangnan na kita maging mga dakulang mga tawo, may exito, mga banal na tawo!  Habo niya na ma-contento kita sa kadikit sana, gusto Niya na hingohaon niato na mas makua ta an mga dakulang bagay sa buhay, material man o espiritual.  Habo Niya na an hiling ta sana sa ibaba, gusto Niya na hanggang sa mga bitoon an satuyang gustuhun abuton.  Habo Niya na ma-contento sana kita sa kinab-an na ini, gusto Niya na hingohaon ta na makua an kalangitan, makaiba Siya sa langit sa paghingoha kan satuyang kabanalan.  Pero gabos nin magigibo niato bako unicamente sa paagi kan satong esfuerzo kun di lalong lalo na salamat sa gracia kan Mahal na Dios!  Amen.

Year B Ordinary Time 23rd Sunday

Year B Ordinary Time 23^rd Sunday Sts. Peter and Paul Parish Diocese of Sorsogon

Mass Readings: http://www.universalis.com/20120909/mass.htm

First reading

Isaiah 35:4-7 ©

Say to all faint hearts,

‘Courage! Do not be afraid.

Look, your God is coming,

vengeance is coming,

the retribution of God;

he is coming to save you.’

Then the eyes of the blind shall be opened,

the ears of the deaf unsealed,

then the lame shall leap like a deer

and the tongues of the dumb sing for joy;

for water gushes in the desert,

streams in the wasteland,

the scorched earth becomes a lake,

the parched land springs of water.

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Psalm

Psalm 145:6-10 ©

My soul, give praise to the Lord.

or

Alleluia!

It is the Lord who keeps faith forever,

  who is just to those who are oppressed.

It is he who gives bread to the hungry,

  the Lord, who sets prisoners free,

My soul, give praise to the Lord.

or

Alleluia!

It is the Lord who gives sight to the blind,

  who raises up those who are bowed down,

the Lord, who protects the stranger

  and upholds the widow and orphan.

My soul, give praise to the Lord.

or

Alleluia!

It is the Lord who loves the just

  but thwarts the path of the wicked.

The Lord will reign forever,

  Zion’s God, from age to age.

My soul, give praise to the Lord.

or

Alleluia!

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Second reading

James 2:1-5 ©

My brothers, do not try to combine faith in Jesus Christ, our glorified Lord, with the making of distinctions between classes of people. Now suppose a man comes into your synagogue, beautifully dressed and with a gold ring on, and at the same time a poor man comes in, in shabby clothes, and you take notice of the well-dressed man, and say, ‘Come this way to the best seats’; then you tell the poor man, ‘Stand over there’ or ‘You can sit on the floor by my foot-rest.’ Can’t you see that you have used two different standards in your mind, and turned yourselves into judges, and corrupt judges at that?

  Listen, my dear brothers: it was those who are poor according to the world that God chose, to be rich in faith and to be the heirs to the kingdom which he promised to those who love him.

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Gospel Acclamation

1S3:9,Jn6:68

Alleluia, alleluia!

Speak, Lord, your servant is listening:

you have the message of eternal life.

Alleluia!

Or

cf.Mt4:23

Alleluia, alleluia!

Jesus proclaimed the Good News of the kingdom

and cured all kinds of sickness among the people.

Alleluia!

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Gospel

Mark 7:31-37 ©

Returning from the district of Tyre, Jesus went by way of Sidon towards the Sea of Galilee, right through the Decapolis region. And they brought him a deaf man who had an impediment in his speech; and they asked him to lay his hand on him. He took him aside in private, away from the crowd, put his fingers into the man’s ears and touched his tongue with spittle. Then looking up to heaven he sighed; and he said to him, ‘Ephphatha’, that is, ‘Be opened.’ And his ears were opened, and the ligament of his tongue was loosened and he spoke clearly. And Jesus ordered them to tell no one about it, but the more he insisted, the more widely they published it. Their admiration was unbounded. ‘He has done all things well,’ they said ‘he makes the deaf hear and the dumb speak.’

Patristic Commentaries: http://dhspriory.org/thomas/CAMark.htm#7

31. And again, departing from the coasts of Tyre and Sidon, He came unto the sea of Galilee, through the midst of the coasts of Decapolis.

32. And they bring unto Him one that was deaf, [p. 142] and had an impediment in his speech; and they beseech him to put His hand upon him.

33. And He took him aside from the multitude, and put His fingers into his ears, and He spit, and touched His tongue;

34. And looking up to heaven, He sighed, and saith unto him, “Ephphatha,” that is, “Be opened.”

35. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.

36. And He charged them that they should tell no man: but the more He charged them, so much the more a great deal they published it;

37. And were beyond measure astonished, saying, “He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.”

Theophylact: The Lord did not wish to stay in the parts of the Gentiles, lest He should give the Jews occasion to say, that they esteemed Him a transgressor of the law, because He held communion with the Gentiles, and therefore He immediately returns.

Wherefore it is said, “And again departing from the coasts of Tyre, He came through Sidon, to the sea of Galilee, through the midst of the borders of Decapolis.”

Bede, in Marc., 2, 31: Decapolis is a region of ten cities, across the Jordan, to the east, over against Galilee [ed. note: It appears, however, from Reland, Pales. v.1, p198, that a portion of Decapolis, including its metropolis, Scythopolis, was on this side Jordan, and therefore this text of St. Mark may be taken literally.] When therefore it is said that the Lord came to the sea of Galilee, through the midst of the borders of Decapolis, it does not mean that He entered the confines of Decapolis themselves; for He is not said to have crossed the sea, but rather to have come to the borders of the sea, and to have reached quite up to the place, which was opposite to the midst of the coasts of Decapolis, which were situated at a distance across the sea.

It goes on, “And they bring Him one that was deaf and dumb, and they besought Him to lay hands upon him.”

Theophylact: Which is rightly placed after the deliverance of one possessed with a [p. 143] devil, for such an instance of suffering came from the devil.

There follows, “And He took him aside from the multitude, and put His fingers into his ears.”

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He takes the deaf and dumb man who was brought to Him apart from the crowd, that He might not do His divine miracles openly; teaching us to cast away vain glory and swelling of heart, for no one can work miracles as he can, who loves humility and is lowly in his conduct. But He puts His fingers into his ears, when He might have cured him with a word, to shew that His body, being united to Deity, was consecrated by Divine virtue, with all that He did. For since on account of the transgression of Adam, human nature had incurred much suffering and hurt in its members and senses, Christ coming into the world shewed the perfection of human nature in Himself, and on this account opened ears, with His fingers, and gave the power of speech by His spittle.

Wherefore it goes on, “And spit, and touched his tongue.”

Theophylact: That He might shew that all the members of His sacred body are divine and holy, even the spittle which loosed the string of the tongue. For the spittle is only the superflous moisture of the body, but in the Lord, all things are divine.

It goes on, “And looking up to heaven, He groaned, and saith unto him, Ephphatha, that is, Be opened.”

Bede: He looked up to heaven, that He might teach us that thence is to be procured speech for the dumb, hearing for the deaf, health for all who are sick. And He sighed, not that it was necessary for Him to be any thing from His Father with groaning, for He, together with the Father, gives all things to them who ask, but that He might give us an example of sighing, when for our own errors and those of our neighbours, we invoke the guardianship of the Divine mercy.

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He at the same time also groaned, as taking our cause upon Himself and pitying human nature, seeing the misery into which it had fallen.

Bede: But that which He says, “Ephphatha, that is, Be opened,” belong properly to the ears, for the ears are to be opened for hearing, but the tongue to be loosed from the bonds of its impediment, that is may be able to speak.

Wherefore it goes on, “And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.”

Where each nature of one and the same Christ [p. 144] is manifestly distinct, looking up indeed into Heaven as man, praying unto God, He groaned, but presently with one word, as being strong in the Divine Majesty, He healed.

It goes on, “And He charged them that they should tell no man.”

Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: By which He has taught us not to boast in our powers, but in the cross and humiliation. He also bade them conceal the miracle, lest He should excite the Jews by envy to kill Him before the time.

Pseudo-Jerome: A city, however, placed on a hill cannot be hid, and lowliness always comes before glory.

Wherefore it goes on, “but the more He charged them, so much the more a great deal they published it.”

Theophylact: By this we are taught, when we confer benefits on any, by no means to seek for applause and praise; but when we have received benefits, to proclaim and praise our benefactors, even though they be unwilling.

Augustine: If however He, as one Who knew the present and the future wills of men, knew that they would proclaim Him the more in proportion as He forbade them, why did He give them this command? If it were not that He wished to prove to men who are idle, how much more joyfully, with how much greater obedience, they whom He commands to proclaim Him should preach, when they who were forbidden could not hold their peace.

Gloss.: From the preaching however of those who were healed by Christ, the wonder of the multitude, and their praise of the benefits of Christ, increased.

Wherefore it goes on, “And they were beyond measure astonished, saying, He hath done all things well; he maketh the deaf to hear, and the dumb to speak.”

Pseudo-Jerome: Mystically, Tyre is interpreted, narrowness, and signifies Judaea, to which the Lord said, “For the bed is grown too narrow,” [Isa 28:20] and from which He turns Himself to the Gentiles. Sidon means, hunting, for our race is like an untamed beast, and “sea”, which means a wavering inconstancy. Again, the Saviour comes to save the Gentiles in the midst of the coasts of Decapolis, which may be interpreted, as the commands of the Decalogue.

Further, the human race throughout its many members is reckoned as one man, eaten up by varying pestilence, in the first created man; it is blinded, that is, its eye is evil; it becomes deaf, when it listens to, and dumb when it speaks, evil. And they prayed Him to lay His hand upon him, because many just men, and [p. 145] patriarchs, wished and longed for the time when the Lord should come in the flesh.

Bede: Or he is deaf and dumb, who neither has ears to hear the words of God, nor opens his mouth to speak them, and such must be presented to the Lord for healing, by men who have already learned to hear and speak the divine oracles.

Pseudo-Jerome: Further, he who obtains healing is always drawn aside from turbulent thoughts, disorderly actions, and incoherent speeches. And the fingers which are put into the ears are the words and the gifts of the Holy Ghost, of whom it is said, “This is the finger of God.” [Ex 8:19; Luke 11:20]

The spittle is heavenly wisdom, which loosens the sealed lips of the human race, so that it can say, I believe in God, the Father Almighty, and the rest of the Creed. “And looking up to heaven, he groaned,” that is, He taught us to groan, and to raise up the treasures of our hearts to the heavens; because by the groaning of hearty compunction, the silly joy of the flesh is purged away. But the ears are opened to hymns, and songs, and psalms; and He looses the tongue, that it may pour forth the good word, which neither threats nor stripes can restrain.

Personal Reflection

* Pagmata ta pagka-aga tulos yaon na an mga imágenes naglalaog sa satuyang mga mata.  An ilaw, an mga bagay, an tv, yaon na luminalaog na sa satuyang mga isip sa paagi kan mga mata.  Pagmata ta palang sa aga yaon na an mga man laen-laen na mga tataramon na naglalaog sa satuyang talinga.  An ribok sa luwas asin sa laog, an radio, an tv, tulos luminalaog sa satuyang mga isip sa paagi kan mga talinga.  Pagmata ta pagka-aga kita tulos man minasambit kan mga tataramon, sa paki-olay sa iba, sa familia, sa mga kataraed, sa cellphone.  Daing pahingalo an satuyang mga mata, talinga asin ngimot hanggang sa kita maghigda naman pakabanggi.

* Gabos kita cada dia binobombahan kan mga imágenes asin mga tanog asin kita man aro-aldaw nagco-contribuir man sa pagtao kan mga imágen asin tanog sa iba.  Daing tapos kitang nagrerecibe asin nagtatao ki imágen asin tanog.  Abnormal an silencio, normal an kariribokan.

* An hapot satuya ngonyan kan Kagurangnan, pakatapos ta makaag sa satuyang atención an satuyang situación, iyo ini: tunay kaya kitang nakakahiling?  Tunay kaya kitang nakakamate?  Tunay kaya kitang nakikipag-comunicar?  Ta kun satuyang paghohorop-horopan ining satuyang situación puede ta ngonian sabihon na bako, bako asin bako!  May mga mata ako alagad daghang veces buta ako.  May mga talinga ako alagad daghang veces bungol ako.  May dila ako alagad daghang veces ngula ako.  Dai ako makahiling, dai ako makadangog, dai ako makataram.

* A ver, sa satuyang experiencia, sa satuyang nagigiromdoman ngonian sana na aga na ini: ano an sakuyang mga nahiling, sisay sisay, anong mga bagay?  Nagigiromdoman ko kaya kun ano an sakuyang hitsura kanina kan ako nagsalamin?  Ano an sakuyang mga nadangog: ano an mga sinabi ni Mama, ni Papa, ni Ate, ni Kuya?  Ano an mga nasabi ko na: sa laog kan harong ano na an mga nasabi ko, ano an sinabi ko sa tricycle driver o sa mga nakatapo ko sa dalan pagdigdi ko sa pagsimba, ano na an mga nagluwas sa sakuyang mga ngimot?  Dificil pagsirimbagon, ano po, ining mga kahaputan, na dapat ngani facil sana an mga kasimbagan.

* Tunay na ngonian sa puntong ini masasabi ta na an buta asin bungol sa Evangelio ni Marcos capitulo 7 iyo man kita.  Tunay na ngonian maaako ta sa satuyang sadiri an sinabi ni Santiago sa capitulo 2 na dai kita nakakahiling.  Kagurangnan tunay na buta ako ta ako may mga mata pero dai ako nakakahiling, dai ko nahihiling an sakong sadiri, dai ko nahihiling an iba, dai ko Ika nahihiling.  Kagurangnan, tunay na bungol ako ta dai ko namamate an sakong sadiri, dai ko namamate an iba, dai ko Ika namamate.  Kagurangnan, tunay na ngula ako ta nagtataram ako alagad dai ko nakaka-olay an iba, dai ko Ika nakakaolay.  Nakakakita ako alagad dai ako nakakahiling, nakakamate ako alagad dai ako nakakadangog, nakakataram ako alagad dai ako nakiki-olay.

* Ngonian Kagurangan, bulonga man ako.  Sabi ni Isaias, Ika an nakakapahiling sa mga buta, sabi kan Salmista, Ika an nagtatao ki paghiling sa mga dai nakakahiling.  Pahilinga ako Kagurangnan.  Padangoga ako Kagurangnan.  Tukdoe ako na tunay na maki-olay sa kapwa ko asin Saimo.