26th Sunday in Ordinary Time, Year C, Diocese of Sorsogon

          May debate an nagkapirang mga experto kan Biblia manungod sa cuento ni Cristo Jesús sa Evangelio sosog ki san Lucas capítulo 16.  Kun ini daw sarong cuento o ini sarong parábola sana, ta an saiyang estructura nagpapahiling kan sarong parábola pero an mga parábola ni Jesús daing mga pangaran pero an saro sa mga protagonista kan satong cuento nginaranan Lázaro.  Bako man importante para sa satuya ngonian kun ini cuento o parábola, ta an mensaje sa satuya iyo an más importante, mensaje na hihongohaon niato na isabuhay aroaldaw bilang mga discípulo ni Cristo.

          An mayaman sosog sa Lucas capítulo 16 naglangoy sa cuarta: siya sana an nakakagubing ki purpura na mahalunon kaitong panahon ta an pangkulay kaini hale pa sa mga frutas kan dagat na sinisisid asin únicamente an mga hade, mga príncipe asin mayayaman an nakakagubing kaini.  Siya sana an nagkakakan ki mga pinatabang baka asin manlaenlaen pa na mga exquisito na handa sa acompañamiento pa kan música asin mga musiquero.  Mantang an saiyang mga kamot, pagkatapos magkakan, linilinigan niya gamit an tinapay asin ini tinatapok niya sa mga ayam.  Si Lázaro gusto man lamang magkakan maski kan tinapay na sana.  Kan sinda nagadan, an mayaman sa infierno si Lázaro sa langit ta kun siisay an nagpasiramsiram sa buhay na ini na wara man lamang ginibo asin inihiras para sa iba pagdatong kan panahon siya man an magdudusa na wara man lang puedeng gibohon asin ihiras saiya an iba.

          Sa historia kan satong nación Filipinas ngonian madali niatong ma-identificar an mayaman ki Nápoles, sa mga senadores asin mga congresistas; sa mga gobernadores, mayores asin capitanes kan satong mga provincia, mga banwa asin mga barangay; sa mga mayaman, may mga puesto asin mga comerciante.  Asin bako kitang masasala para sa iba, ta kaipuhan man niato sabihon na dakul sainda an mga marahay asin napapakarhay man sa saindang buhay sa servicio sa Dios asin sa kapwa.  Aclarado na condenado an tawo bako dahil siya mayaman kun di dahil bako niyang ginibo an makakaya niya para makatabang ki Lázaro asin bako siya naghiras kan saiyang kayamanan.  Asin dahil dai pinangaranan an mayaman madali niatong mahiling digdi sinda na mga mayaman, sinda na may mga puesto, sinda na may mga poder.  Aclarado na condenado an tawo na nabubuhay sa kinaban na parang mayo ki ikaduwang buhay kun saen aanihon kan gabos kun ano an saindang sinabwag: infierno para sa maraot asin langit para sa marahay.

          Pero, kita?  Ako asin ika?  Ining mensaje para man kaya sa satuya?  Opo, opo asin opo.  Facil magtukdo sa iba, pero paghorophoropan niato an satuyang mga buhay asin gawe: ako daw maski dae mayaman, ako daw asal mayaman na mata-pobre; ako daw puro na lang kayaman an nasa isip asin puro na lang cuarta an hanap sa buhay sa paglimot man sa kapwa asin sa Dios; ako daw naghihiras sa diit na yaon sakuya o hinu-justificar ko an sakong bakong pagtabang sa pagsabi na dai man ako maski kaigwahon man maski diit (sabi baga daing sisay man an pobrehon na dai makakatao asin mayamanon na dai makakarecibe); ako daw tunay na ginigibo ko an gabos para makatabang sa iba na nangangaipo kan sakong panahon, talento asin tabang.

          Sa punto na ini asin finalmente dangogon niato liwat an mga tugon ni san Pablo ki Timóteo sa saiyang primerong surat sa saiya capítulo 6 asin an mga tugon kan Salmo 146: kun ano an yaon sato tinao kan Kagurangnan bako lang para sato kun di man para maihiras sa iba.  Amén.

Hello Father – DZGN SPIRIT FM 102.3 KHR – 23 September 2013 – Monday – 8PM-9PM – TOPIC: CATECHISM OF THE CATHOLIC CHURCH Part One Section Two CHAPTER TWO I BELIEVE IN JESUS CHRIST, THE ONLY SON OF GOD in particular The Good News: God has sent his Son and At the heart of catechesis: Christ

Host: Rev. Philippe.  Co-Host: Sis. Niña.  Guest: Sis. Tet

Objectives:

1. To discuss in general Catechism of the Catholic Church Part One The Profession of Faith

2. To discuss in general CCC Part One Section Two The Profession of the Christian Faith

3. To discuss in particular CATECHISM OF THE CATHOLIC CHURCH Part One Section Two CHAPTER TWO I BELIEVE IN JESUS CHRIST, THE ONLY SON OF GOD in particular The Good News: God has sent his Son and At the heart of catechesis: Christ

20:00-20:02 STATION ID – PROGRAM ID – OPENING PRAYER – CP NO 0909 121 9551 FACEBOOK spiritfm_1023 EMAIL spiritfm_1023@yahoo.com LIVESTREAM www.ustream.tv/channel/spiritfmsorsogon

20:02-20:05 OPENING SPIEL

20:05-20:15 BARETANG SIMBAHAN:

Sa maabot na cinco de octubre, an bilog na diócesis kan Sorsogon magcecelebrar kan CATECHETICAL DAY na pangengeonatan kan Commission on Education, Catechetical Department sa pueblo de Castilla, provincia kan Sorsogon.  Ipamibi niato an mga catequista kan cada parroquia sa bilog na diócesis, lugod sinda más magin mahigos asin maimbod sa saindang importantehunon na ministerio, kaiba kan saindang mga cura párroco, sa pagtukdo kan mga kaakian, mga jóvenes, asin incluso an mga adultos manungod sa Pagtubod, lalong lalo na sa contexto kan Taon kan Pagtubod.

Sa maabot na trece de octubre, an bilog na Iglesia Católica, sa pangengenot kan Santo Papa Francisco, icoconsegrar an bilog na mundo sa pangataman kan Nuestra Señora de Fatima.  An imagen hale sa Portugal dadarahon sa Roma, Italia para sa ocasión na ini.  Makisumaro kita sa satuyang sadiring mga parroquia, sa pangengenot kan satong mga cura párroco, en suporta sa iniciativa na ini kan Santo Papa.  Makukua an horas asin an texto para sa Pangadyie kan Pag-entrega sa website: www.vatican.va.

20:15-20:30 DISCUSSION (Introduction to Topic):

CHAPTER TWO: I BELIEVE IN JESUS CHRIST, THE ONLY SON OF GOD

20:30-20:35 HALF-TIME BREAK – RELIGIOUS SONG – STATION ID – TIME CHECK – READ TEXT MESSAGE IF ANY

20:35-20:55 DISCUSSION (Direct and full discussion of Topic):

CHAPTER TWO

I BELIEVE IN JESUS CHRIST, THE ONLY SON OF GOD

The Good News: God has sent his Son

422 'But when the time had fully come, God sent forth his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.' [1] This is 'the gospel of Jesus Christ, the Son of God': [2] God has visited his people. He has fulfilled the promise he made to Abraham and his descendants. He acted far beyond all expectation - he has sent his own 'beloved Son'. [3]

423 We believe and confess that Jesus of Nazareth, born a Jew of a daughter of Israel at Bethlehem at the time of King Herod the Great and the emperor Caesar Augustus, a carpenter by trade, who died crucified in Jerusalem under the procurator Pontius Pilate during the reign of the emperor Tiberius, is the eternal Son of God made man. He 'came from God', [4] 'descended from heaven', [5] and 'came in the flesh'. [6] For 'the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. . . and from his fullness have we all received, grace upon grace.' [7]

424 Moved by the grace of the Holy Spirit and drawn by the Father, we believe in Jesus and confess: 'You are the Christ, the Son of the living God.' [8] On the rock of this faith confessed by St. Peter, Christ built his Church. [9] “To preach. . . the unsearchable riches of Christ” [10]

425 The transmission of the Christian faith consists primarily in proclaiming Jesus Christ in order to lead others to faith in him. From the beginning, the first disciples burned with the desire to proclaim Christ: “We cannot but speak of what we have seen and heard.” [11] It and they invite people of every era to enter into the joy of their communion with Christ:

That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life - the life was made manifest, and we saw it, and testify to it, and proclaim to you the eternal life which was with the Father and was made manifest to us - that which we have seen and heard we proclaim also to you, so that you may have fellowship with us; and our fellowship is with the Father and with his Son Jesus Christ. and we are writing this that our joy may be complete. [12]

At the heart of catechesis: Christ

426 “At the heart of catechesis we find, in essence, a Person, the Person of Jesus of Nazareth, the only Son from the Father. . .who suffered and died for us and who now, after rising, is living with us forever.” [13] To catechize is “to reveal in the Person of Christ the whole of God's eternal design reaching fulfilment in that Person. It is to seek to understand the meaning of Christ's actions and words and of the signs worked by him.” [14] Catechesis aims at putting “people . . . in communion . . . with Jesus Christ: only he can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity.” [15]

427 In catechesis “Christ, the Incarnate Word and Son of God,. . . is taught - everything else is taught with reference to him - and it is Christ alone who teaches - anyone else teaches to the extent that he is Christ's spokesman, enabling Christ to teach with his lips. . . Every catechist should be able to apply to himself the mysterious words of Jesus: 'My teaching is not mine, but his who sent me.'“ [16]

428 Whoever is called “to teach Christ” must first seek “the surpassing worth of knowing Christ Jesus”; he must suffer “the loss of all things. . .” in order to “gain Christ and be found in him”, and “to know him and the power of his resurrection, and (to) share his sufferings, becoming like him in his death, that if possible (he) may attain the resurrection from the dead”. [17]

429 From this loving knowledge of Christ springs the desire to proclaim him, to “evangelize”, and to lead others to the “yes” of faith in Jesus Christ. But at the same time the need to know this faith better makes itself felt. To this end, following the order of the Creed, Jesus' principal titles - “Christ”, “Son of God”, and “Lord” (article 2) - will be presented. the Creed next confesses the chief mysteries of his life - those of his Incarnation (article 3), Paschal mystery (articles 4 and 5) and glorification (articles 6 and 7).

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1 Gal 4:4-5.
2 Mk 1:1.
3 Mk 1:11; cf. Lk 1:5, 68.
4 Jn 13:3.
5 Jn 3:13; 6:33.
6 1 Jn 4:2.
7 Jn 1:14,16.
8 Mt 16:16.
9 Cf. Mt 16:18; St. Leo the Great, Sermo 4 3: PL 54,150 - 152; 51,1: PL 54, 309B; 62, 2: PL 54, 350-351; 83, 3: PL 54, 431-432.
10 Eph 3:8.
11 Acts 4:20.
12 1 Jn 1:1-4.
13 CT 5.
14 CT 5.
15 CT 5.
16 CT 6; cf. Jn 7:16.
17 Phil 3:8-11.

20:55-20:59 TIME CHECK – WRAP UP – CLOSING SPIEL – CLOSING PRAYER

20:59-21:00 PROGRAM JINGLE

24th Sunday in Ordinary Time, Year C

          An mga imagen na ipinapahiling kan Dios sa satuya sa mga Babasahon en modo especial sa Lucas capítulo 15 ngonian na Domingo iyo an mga minasunod: imagen kan sarong pastor na binabayaan an noventa y nueve na mga carnero para hanapon an saro na carnero na nawara; imagen kan sarong babae na hinanap hanggang sa makua an sarong pedazo nin cuarta; asin imagen kan sarong ama na maski na ngani dai iginalang kan saiyang aki yaon pa man giraray sa paghalat kan pagbalik kaini asin sa pagtanggap kaini sa saiyang harong na bagan dai nangyari.  Iyo ini an mga imagen kan Dios, an mga pagpapakilala Niya mismo sa satuya, kun siisay Siya, hale mismo sa ngimot ni Jesús, Dios Aki, asin kita nag-oomaw asin nagpapasalamat sa Dios ta Siya mamomoton asin maheherakon, siring sa pangadyie kan Salmo 50.  Siring man sosog sa mga imagen na ini iyo man an mga ini an agyat sa satuya: siring na an Dios arog kaiyan, kita man lugod arogon Siya sa pagigin marahay na pastor, maigot na babae, asin mamomoton asin maheherakon na ama.

          Poon kan si Adán asin si Eva nagkasala an realidad kan kasalan yaon sa cada saro sa satuya, asin sa cada momento kan satong buhay poon kan kita nagpoon magmangno hasta sa punto na dai na kita nagmamangno ta gadan na.  Sa panahon ni Moisés, sosog sa Éxodos capítulo 32, an mga Israelita yaon na sa directa experiencia ki Yahweh pero yaon pa man giraray an saindang pagkasala.  Bakong garantía an proximidad, an pagkaharani sa banal para an saro magin banal.  Lalo na ngani más hinihingoha kan maraot na an mga banal malugmok sa kasalan: kun haen an devoción yaon an tentación, olay kan kadonongan kan mga kagurangan.  An buhay ni san Pablo puede niatong sabihon na satong buhay man.  Hapot ni san Pablo sa sadiri asin maski kita aram niato an kasimbagan: kay nano ginigibo ko an habo ko gibohon, asin kay nano bako ko ginigibo an mga gusto kong gibohon.  Tunay na maluya an tawo asin sa Dios sana siya magsarig asin sa Saiya lang siya magigin makusog.

          Maski na kita mga parakasala, asin paulit-ulit niato an Dios tinatalikudan asin tinutumang, Siya dai nagsasawa na mag-acudir satuya.  Handa pa ngani siya bayaan an noventa y nueve iligtas sana an saro ta cada saro satuya especial sa saiyang mga mata.  Si Cristo magpapapako sa Cruz maski para sa saro sana satuya.  Handa siyang gibohon an gabos para makua niya liwat kita: masulo ki lampada asin haloghogon an bilog na harong para makua lang an cuarta asin kita más especial pa que sa cuarta.  Handa siyang limoton an gabos asin ibalik kita sa dati niatong estado na bagan dae nangyari: ibinabalik niya an satong singsing, an mga zapatos, asin an gubing, asin yaon an pinatabang baka sa celebración kan satong pagbalik saiya ta Siya an satong Ama, asin kita saiyang aki.  Patawada kami Ama sa gabos niamong mga kasalan asin dakulaon an samong pasasalamat ta Ika mamomoton asin maheherakon.

          Ngonian Ama, kami man maghihingoha sa buhay, na siring na Ika mamomoton asin maheherakon, kami man maghihingoha, maski mapagal asin kun minsan bagan imposible, pero kami man maghihingoha na magin mamomoton asin maheherakon.  Mag-iintiendi, magpapatawad, makikipag-ulian sa iba.  Sosog sa saimong ejemplo, hihingohaon mi ini.  Amen.

Hello Father – DZGN SPIRIT FM 102.3 KHR – 9 September 2013 – Monday – 8PM-9PM – TOPIC: CATECHISM OF THE CATHOLIC CHURCH Part One Section Two Chapter One I BELIEVE IN GOD THE FATHER in particular THE FALL: THE ORIGINAL SIN & “YOU DID NOT ABANDON HIM TO THE POWER OF DEATH”

Host: Rev. Philippe.  Co-Host: Sis. Niña.  Guest: Sis. Tet

Objectives:

1. To discuss in general Catechism of the Catholic Church Part One The Profession of Faith

2. To discuss in general CCC Part One Section Two The Profession of the Christian Faith

3. To discuss in particular CCC Part One Section Two Chapter One I BELIEVE IN GOD THE FATHER in particular THE FALL: THE ORIGINAL SIN & “YOU DID NOT ABANDON HIM TO THE POWER OF DEATH”

20:00-20:02 STATION ID – PROGRAM ID – OPENING PRAYER – CP NO 0909 121 9551 FACEBOOK spiritfm_1023 EMAIL spiritfm_1023@yahoo.com LIVESTREAM www.ustream.tv/channel/spiritfmsorsogon

20:02-20:05 OPENING SPIEL

20:05-20:15 BARETANG SIMBAHAN:

Sa maabot na 11 de septiembre 2013, miércoles, magkakaigwa nin sarong rally sa Edsa sa Metro Manila kun saen ipinapaabot kan mga Filipino sa Presidente asin sa bilog na nación na tama na sa corrupción asin tama na sa kapasloan sa gobierno.  An Priority Development Assistance Funds o Pork Barrel Funds para sa gabos na tawo asin bako lang para sa dikit sana.  An Catholic Bishops’ Conference of the Philippines o CBCP nagpahayag sa Radio Veritas kan suporta kaini sa voces mismo kan Arzobispo Presidente Jose Palma.  Tinatawag kan mga obispo an abolición kan pork barrel asin an paghiling kan iba pang paagi kun papaano an pondo makaabot sa gabos na tawo.

Sa maabot na veinte-dos de septiembre, isecelebrar sa bilog na Biconlandia an Fiesta de Nuestra Señora de Peñafrancia na sa Diócesis de Sorsogon gigibohon sa Grandstand asin Seminary Grounds kan Seminario de Peñafrancia sa Bibincahan, ciudad de Sorsogon.  Magpopoon an celebración sa Parroquia de Nuestra Señora de Fatima a las tres an hapon.  Magdara tabi ki sadiring candela asin magpoprocesion an gabos pasiring sa Seminario.  Makisumaro kita sa pag-honra na ini sa Ina.  Ipinapaabot man po sa gabos na sa maabot na 19 de septiembre an Diócesis kan Sorsogon iyo an sponsor kan Santa Misa sa Naga Cathedral a las seis nin aga.  An gusto po magduman asin may mga sakayan sa digdi po sa Sorsogon Cathedral an tiripon, sa 19 de septiembre a la una kan maaga.

20:15-20:30 DISCUSSION (Introduction to Topic):

CHAPTER ONE I BELIEVE IN GOD THE FATHER

198 Our profession of faith begins with God, for God is the First and the Last,¹ The beginning and the end of everything. the Credo begins with God the Father, for the Father is the first divine person of the Most Holy Trinity; our Creed begins with the creation of heaven and earth, for creation is the beginning and the foundation of all God's works.

1 Cf. Is 44:6. Article 1

"I BELIEVE IN GOD THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH"

20:30-20:35 HALF-TIME BREAK – RELIGIOUS SONG – STATION ID – TIME CHECK – READ TEXT MESSAGE IF ANY

20:35-20:55 DISCUSSION (Direct and full discussion of Topic):

III. ORIGINAL SIN

…

A hard battle. . .

407 The doctrine of original sin, closely connected with that of redemption by Christ, provides lucid discernment of man's situation and activity in the world. By our first parents' sin, the devil has acquired a certain domination over man, even though man remains free. Original sin entails “captivity under the power of him who thenceforth had the power of death, that is, the devil”. [298] Ignorance of the fact that man has a wounded nature inclined to evil gives rise to serious errors in the areas of education, politics, social action [299] and morals.

408 The consequences of original sin and of all men's personal sins put the world as a whole in the sinful condition aptly described in St. John's expression, “the sin of the world”. [300] This expression can also refer to the negative influence exerted on people by communal situations and social structures that are the fruit of men's sins. [301]

409 This dramatic situation of “the whole world [which] is in the power of the evil one” [302] makes man's life a battle:

The whole of man's history has been the story of dour combat with the powers of evil, stretching, so our Lord tells us, from the very dawn of history until the last day. Finding himself in the midst of the battlefield man has to struggle to do what is right, and it is at great cost to himself, and aided by God's grace, that he succeeds in achieving his own inner integrity. [303]

IV. “YOU DID NOT ABANDON HIM TO THE POWER OF DEATH”

410 After his fall, man was not abandoned by God. On the contrary, God calls him and in a mysterious way heralds the coming victory over evil and his restoration from his fall. [304] This passage in Genesis is called the Protoevangelium (“first gospel”): the first announcement of the Messiah and Redeemer, of a battle between the serpent and the Woman, and of the final victory of a descendant of hers.

411 The Christian tradition sees in this passage an announcement of the “New Adam” who, because he “became obedient unto death, even death on a cross”, makes amends superabundantly for the disobedience, of Adam. [305] Furthermore many Fathers and Doctors of the Church have seen the woman announced in the “Proto-evangelium” as Mary, the mother of Christ, the “new Eve”. Mary benefited first of all and uniquely from Christ's victory over sin: she was preserved from all stain of original sin and by a special grace of God committed no sin of any kind during her whole earthly life. [306]

412 But why did God not prevent the first man from sinning? St. Leo the Great responds, “Christ's inexpressible grace gave us blessings better than those the demon's envy had taken away.” [307] and St. Thomas Aquinas wrote, “There is nothing to prevent human nature's being raised up to something greater, even after sin; God permits evil in order to draw forth some greater good. Thus St. Paul says, 'Where sin increased, grace abounded all the more'; and the Exsultet sings, 'O happy fault,. . . which gained for us so great a Redeemer!'“ [308]

IN BRIEF

413 “God did not make death, and he does not delight in the death of the living. . . It was through the devil's envy that death entered the world” ( Wis 1:13; 2:24).

414 Satan or the devil and the other demons are fallen angels who have freely refused to serve God and his plan. Their choice against God is definitive. They try to associate man in their revolt against God.

415 “Although set by God in a state of rectitude man, enticed by the evil one, abused his freedom at the very start of history. He lifted himself up against God, and sought to attain his goal apart from him” (GS 13 # 1).

416 By his sin Adam, as the first man, lost the original holiness and justice he had received from God, not only for himself but for all human beings.

417 Adam and Eve transmitted to their descendants human nature wounded by their own first sin and hence deprived of original holiness and justice; this deprivation is called “original sin”.

418 As a result of original sin, human nature is weakened in its powers, subject to ignorance, suffering and the domination of death, and inclined to sin (this inclination is called “concupiscence”).

419 “We therefore hold, with the Council of Trent, that original sin is transmitted with human nature, “by propagation, not by imitation” and that it is. . . 'proper to each'“ (Paul VI, CPG # 16).

420 The victory that Christ won over sin has given us greater blessings than those which sin had taken from us: “where sin increased, grace abounded all the more” ( Rom 5:20).

421 Christians believe that “the world has been established and kept in being by the Creator's love; has fallen into slavery to sin but has been set free by Christ, crucified and risen to break the power of the evil one. . .” (GS 2 # 2).

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257 St. Augustine, Conf. 7, 7, 11: PL 32, 739.
258 2 Th 2:7; I Tim 3:16.
259 Cf. Rom 5:20.
260 Cf. Lk 11:21-22; Jn 16:11; I Jn 3:8.
261 Cf. Rom 5:12-21.
262 Jn 16:8.
263 Cf. I Cor 2:16.
264 Cf. GS 13 # 1.
265 Cf. Council of Trent: DS 1513; Pius XII: DS 3897; Paul VI: AAS 58    (1966), 654.
266 Cf. Gen 3:1-5; Wis 2:24.
267 Cf Jn 8:44; Rev 12:9.
268 Lateran Council IV (1215): DS 800.
269 Cf. 2 Pt 2:4.
270 Gen 3:5.
271 I Jn 3:8; Jn 8:44.
272 St. John Damascene, Defide orth. 2, 4: PG 94, 877.
273 Jn 8:44; cf. Mt 4:1-11.
274 I Jn 3:8.
275 Rom 8:28.
276 Gen 2:17.
277 Gen 2:17.
278 Cf. Gen 3:1-11 ; Rom 5:19.
279 St. Maximus the Confessor, Ambigua: PG 91, 1156C; cf. Gen 3:5.
280 Cf. Rom 3:23.
281 Cf. Gen 3:5-10.
282 Cf. Gen 3:7-16.
283 Cf. Gen 3:17, 19.
284 Rom 8:21.
285 Gen 3:19; cf. 2:17.
286 Cf. Rom 5:12.
287 Cf. Gen 4:3-15; 6:5, 12; Rom 1:18-32; I Cor 1-6; Rev 2-3.
288 GS 13 # 1.
289 Rom 5:12, 19.
290 Rom 5:18.
291 Cf. Council of Trent: DS 1512.
292 Cf. Council of Trent: DS 1514.
293 St. Thomas Aquinas, De malo 4, I.
294 Cf. Council of Trent: DS 1511-1512
295 Cf. Council of Trent: DS 1513.
296 DS 371-372.
297 Cf. DS 1510-1516.
298 Council of Trent (1546): DS 1511; cf. Heb 2:14.
299 Cf. John Paul II, CA 25.
300 Jn 1:29.
301 Cf. John Paul II, RP 16.
302 I Jn 5:19; cf. I Pt 5:8.
303 GS 37 3 2.
304 Cf. Gen 3:9, 15.
305 Cf. I Cor 15:21-22, 45; Phil 2:8; Rom 5:19-20.
306 Cf. Pius IXs Ineffabilis Deus: DS 2803; Council of Trent: DS 1573.
307 St. Leo the Great, Sermo 73, 4: PL 54, 396.
308 St. Thomas Aquinas, STh III, I, 3, ad 3; cf. Rom 5:20.

20:55-20:59 TIME CHECK – WRAP UP – CLOSING SPIEL – CLOSING PRAYER

20:59-21:00 PROGRAM JINGLE

23rd Sunday in Ordinary Time, Year C, Sts. Peter and Paul Cathedral Parish, Sorsogon City

          What does Our Lord Jesus Christ mean when he tells us in the Gospel taken from Luke chapter 14: If any man comes to me without hating his father, mother, wife, children, brothers, sisters, yes and his own life too, he cannot be my disciple?  What does he mean when he tells us again: none of you can be my disciple unless he gives up all his possessions?  Our question arises especially as Christians, His disciples, we know that He has not destroyed the tables of Moses containing the Ten Commandments and He tells us too that He will not modify even an iota of those given to all us through Moses and the Israelites.  We know that the 4^th Commandment admonishes us to honor our mother and father.  We know too that the 7^th forbids us to steal.  And so therefore from these we know that we must honor our parents and we have our possessions which will be respected.  Apparently from the above statements from Jesus we are to let go of our loved ones and our own.  Indeed as the First Reading says in Wisdom chapter 9: What man indeed can know the intentions of God? Who can divine the will of the Lord? and also: It is hard enough for us to work out what is on earth, laborious to know what lies within our reach; who, then, can discover what is in the heavens? As for your intention, who could have learnt it, had you not granted Wisdom and sent your holy spirit from above? But as Psalm 89 prays: O Lord, you have been our refuge from one generation to the next.  We know O Lord that You are the Way, the Truth and the Life; that you will not mislead us because you lead us not into temptation; and that your message for us today is for our own good from one generation to the next.  And so my dear sisters and brothers how are we then to interpret the passages from Luke chapter 14?

          We may be able to get a key with which to open up the legitimate interpretation for the passages which interest us by looking at the Second Reading, the Letter of Paul to Philemon, especially in the context of chapter 1.  Philemon had a slave named Onesimus.  He ran away from him and he consequently faces dire punishment as a runaway slave.  Onesimus happened to be associated with Paul, the Apostle, and as Paul himself says Onesimus became a help while he was in the chains.  Paul finds out about the story of Onesimus and he therefore encourages him to go back to his master.  With him he had a letter for Philemon, as a safe passage for Onesimus and as a letter of recommendation so that Philemon might have him back for ever, not a slave any more, something much better than a slave, a dear brother.  Philemon might have lost a slave, might have lost a property, and that only for a little while, but now he gains more than a slave, more than a property, but a brother.

          Going back to the passages which interest us primarily from the Gospel of Luke chapter 14 and applying now to it as a key of interpretation the Second Reading from the Letter of Paul to Philemon chapter 1, we may come up with, with the grace of the Holy Spirit, the following considerations.  God at times takes away from us material things, be it a car, a house, a piece of land, or all our savings in the bank.  He at times takes away from us even persons we love, a mother, a father, a brother, a sister, a dear friend.  At the moment of the loss and many days, or weeks or years after, depending upon each personal experience, we wallow in loss and in suffering and cry for those who are no longer.  But then the Lord who has taken away, now gives back in return someone more important to us, now gives back in return something really essential to us.  He may at times give back to us more than what we lost.  He surely gives to us a Person necessary to us, His very self.  By following Him, by being His authentic disciples, we may lose our material possessions, but we gain more out of it, certainly more than what we have lost.  By following Him, we may lose our loved ones but we gain infinitely more because we have in us Love Himself, Him who died on the Cross for you and me.

          We pray: Lord, take away from me all that pull me far away from You.  Take away from me all that make me forget You.  Take away everything from me and let in me remain only You.  Amen.

23rd Sunday in Ordinary Time, Year C

Mga Babasahon: Kadonongan 9:13-18; Salmo 90:3-4.5-6.12-13.14-17; Filemon 9:10.12-17; Lucas 14:25-33

          Mga hapot kan Kadonongan capítulo 9: Siisay an nakakasabot kan hatol nin Dios?  Siisay an nakakaisi kan kabotan nin Kagurangnan?  Dagdag pa na mga kahapotan: Masakit niatong maukudan kun ano an nasa daga; masakit niatong makua kun ano an uya sa satuya, alagad siisay an makakaaram kun ano an nasa langit?  Dapit sa saimong kaisipan, siisay an makakasabot kaiyan, kun dai mo tawan nin danonongan asin ipadara saiya an saimong banal na Espiritu hale sa langit?

          Tunay na may mga difícil na mensaje an Kagurangnan Dios sa satuya.  Papano niato sasaboton an satuyang mga nadangog sa Lucas capítulo 14: An magdolok sako dai magigin disipulo ko kun orog na namomotan niya ki sa sako an saiyang ama, ina, agom, mga aki, mga tugang, asin an sadiri niyang buhay.  Sabi pa ni Jesús Kagurangnan: Siring man, an dai saindo magbaya kan gabos na sadiri niya, dai magigin disipulo ko.

          Difícil man a veces an mensaje kan Kagurangnan dai kita ki duda na an saiyang mga mensaje iyo an Tataramon ki Buhay para sa satuya siring na an Eucaristía Pagkakan ki Buhay para sa gabos asin siring na an Dios Kagurangnan iyo an Kadonongan mismo asin Siya an Dalan, an Katotoohan asin an Buhay.  Kaya siring sa voto de confianza kan Salmo 90 kita man minapahayag sa Dios asin sa satuyang kapwa na: Sa gabos na panahon, Kagurangnan, Ika an samuyang paalawan.

          Entonces, balik kita sa mensaje asin satuyang paghorophoropan kun ano an boot sabihon kaini para sa satuya ngonian na panahon.  Ini an sakong napaghorophoropan asin bahala na po kamo magpayaman kaini sa saindo man sana o más marhay pa kaiba an saindong mga namomotan sa buhay, siring na an Domingo baga aldaw man kan familia.  Marahayrahay an sarong familia na naghihinanyog asin naghohorophorop sa Tataramon nin Dios bilang tunay na sarong familia.

          Sa guía kan Filemon capítulo 9, puedeng niatong isipon na an Kadonongan kan Dios tunay na binabaliktad kun minsan an kadonongan kan tawo.  Natural sa tawo an may mga sadiri, asin dahil sa satuyang substancia nagrarahay an satong buhay material asin nakakatabang kita sa satong kapwa.  Pero dakul na veces an satuyang sadiri sinasadiri na kita, asin bako na kita an kagsadiri, kun di an satuyang sadiri iyo na an kagsadiri sa satuya.  Nag-aabot an tawo sa punto na an dios-diosan niya iyo na an cuarta, an harong, an coche, an daga, asin kun anano pa na bagay.  Bako na control kan tawo an sadiri manungod sa mga bagay na ini, kun di an bagay na an may control sa tawo.  Nagdadatong an punto kun saen cerrado na an tawo sa Dios asin sa kapwa, minsan patin sa saiyang sadiri, asin ginigibo na lang niya an gabos para más magdakul an cuara, más magdakula an harong, más maggayon an coche, más maging productivo an daga, asin kun ano pa man.  Sa puntong ini, tunay na masasabi niato kaiba kan Kadononga capítulo 9 na: (A)n dai saindo magbaya kan gabos na sadiri niya, dai magigin disipulo ko.

          Nangyayari mga tugang na hinahale kan Dios an gabos sa tawo, gabos na saiyang substancia, minsan bakong gabos kun di parte kaini, asin nag-e-efecto ini ki kadipisilan asin pagdusa sa satuya.  Pero kun tunay na iisipon ini gabos sa ilaw kan pagtubod, pag rendir cuenta, para ini gabos sa satuyang karahayan, asin sa kataposan ining kadipisilan asin pagdusa ta hinale kan Dios an satong mga rogaring iyo lugod an nakakaligtas sa satuya.  Binabalik kita kan Dios sa satuyang sadiri asin kita giraray an may sadiri, asin sa horas kan pagbalik Niya giraray kan satuyang mga rogaring asin substancia sa satuya nagigiromdoman na niato na kita an kagsadiri, asin bako an mga bagay an may kagsadiri sa satuya.  O más marhay, an Dios an Kaggibo asin Kagtao, Siya an tunay na Kagsadiri.  Hinahale kan Kagurangn kung ano igwa kita para tawan kita Niya ki más pa que kung ano igwa kita.  Binabawi kan Kagurangnan an cuarta, an harong, an coche, an daga, asin kun ano pa man, para tawan kita ki más pa kan mga bagay na ini na nawawara, nararaot, nababaha, nahahab-as kan iba, asin últimamente nalalapa.  Binabawi kan Dios an gabos, an mga ini man ngani nalalapa, asin tinatawan Niya kita ki buhay na daing kasagkoran.

          Kaya mga tugang sa ika-23 na Domingo na ini, ini an satuyang pamibi, sarong pamibi na ginibo na sa kanta, kaya sa kanta na ini mamibi kita: kunin mo o Dios, at tanggapin mo: ang aking kalayaan, ang aking kalooban, isip at gunita ko, lahat ng hawak ko, ang loob ko, ay aking alay sa’Yo.  Bawia ini gabos Kagurangnan, gabos na yaon sakuya, gabos na ako, asin dai kami ibang minamawot kun di Ika.  Amen.

Hello Father – DZGN SPIRIT FM 102.3 KHR – 2 September 2013 – Monday – 8PM – TOPIC: CATECHISM OF THE CATHOLIC CHURCH Part One Section Two Chapter One I BELIEVE IN GOD THE FATHER in particular THE FALL: THE ORIGINAL SIN & “YOU DID NOT ABANDON HIM TO THE POWER OF DEATH”

Host: Rev. Philippe.  Co-Host: Sis. Niña.  Guest: Sis. Tet

Objectives:

1. To discuss in general Catechism of the Catholic Church Part One The Profession of Faith

2. To discuss in general CCC Part One Section Two The Profession of the Christian Faith

3. To discuss in particular CCC Part One Section Two Chapter One I BELIEVE IN GOD THE FATHER in particular THE FALL: THE ORIGINAL SIN & “YOU DID NOT ABANDON HIM TO THE POWER OF DEATH”

20:00-20:02 STATION ID – PROGRAM ID – OPENING PRAYER – CP NO 0909 121 9551 FACEBOOK spiritfm_1023 EMAIL spiritfm_1023@yahoo.com LIVESTREAM www.ustream.tv/channel/spiritfmsorsogon

20:02-20:05 OPENING SPIEL

20:05-20:15 BARETANG SIMBAHAN:

Nagigiromdoman na napabalita na may nangyari daa na ataque terrorista na ikinagadan ki nagkapira.  Napabalita man na may ginamit na mga armas químicas asin ini nag-causa ki nagkapirang reacciones sa iba’t ibang bansa sa nagbanta ki guerra.  Kaya sa maabot na sábado, siete de septiembre, an Santo Padre Francisco, nagpapatawag ki sarong aldaw ki pangadyie asin pag-ayuno para sa regalo de paz sa Siria, asin para sa bilog na mundo.  Makisumaro kita gabos sa panawagan kan Santo Papa sa pangadyie asin pag-ayuno sa sábado para sa Siria.

Sa maabot na veinte-dos de septiembre, isecelebrar sa bilog na Biconlandia an Fiesta de Nuestra Señora de Peñafrancia na sa Diócesis de Sorsogon gigibohon sa Grandstand asin Seminary Grounds kan Seminario de Peñafrancia sa Bibincahad, ciudad de Sorsogon.  Magpopoon an celebración sa Parroquia de Nuestra Señora de Fatima a las tres an hapon.  Magdara tabi ki sadiring candela asin magpoprocesion an gabos pasiring sa Seminario.  Makisumaro kita sa pag-honra na ini sa Ina.

20:15-20:30 DISCUSSION (Introduction to Topic):

CHAPTER ONE I BELIEVE IN GOD THE FATHER

198 Our profession of faith begins with God, for God is the First and the Last,¹ The beginning and the end of everything. the Credo begins with God the Father, for the Father is the first divine person of the Most Holy Trinity; our Creed begins with the creation of heaven and earth, for creation is the beginning and the foundation of all God's works.

1 Cf. Is 44:6. Article 1

"I BELIEVE IN GOD THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH"

20:30-20:35 HALF-TIME BREAK – RELIGIOUS SONG – STATION ID – TIME CHECK – READ TEXT MESSAGE IF ANY

20:35-20:55 DISCUSSION (Direct and full discussion of Topic):

III. ORIGINAL SIN

Freedom put to the test

396 God created man in his image and established him in his friendship. A spiritual creature, man can live this friendship only in free submission to God. the prohibition against eating “of the tree of the knowledge of good and evil” spells this out: “for in the day that you eat of it, you shall die.” [276] The “tree of the knowledge of good and evil” [277] symbolically evokes the insurmountable limits that man, being a creature, must freely recognize and respect with trust. Man is dependent on his Creator, and subject to the laws of creation and to the moral norms that govern the use of freedom.

Man's first sin

397 Man, tempted by the devil, let his trust in his Creator die in his heart and, abusing his freedom, disobeyed God's command. This is what man's first sin consisted of. [278] All subsequent sin would be disobedience toward God and lack of trust in his goodness.

398 In that sin man preferred himself to God and by that very act scorned him. He chose himself over and against God, against the requirements of his creaturely status and therefore against his own good. Created in a state of holiness, man was destined to be fully “divinized” by God in glory. Seduced by the devil, he wanted to “be like God”, but “without God, before God, and not in accordance with God”. [279]

399 Scripture portrays the tragic consequences of this first disobedience. Adam and Eve immediately lose the grace of original holiness. [280] They become afraid of the God of whom they have conceived a distorted image - that of a God jealous of his prerogatives. [281]

400 The harmony in which they had found themselves, thanks to original justice, is now destroyed: the control of the soul's spiritual faculties over the body is shattered; the union of man and woman becomes subject to tensions, their relations henceforth marked by lust and domination. [282] Harmony with creation is broken: visible creation has become alien and hostile to man. [283] Because of man, creation is now subject “to its bondage to decay”. [284] Finally, the consequence explicitly foretold for this disobedience will come true: man will “return to the ground”, [285] for out of it he was taken. Death makes its entrance into human history. [286]

401 After that first sin, the world is virtually inundated by sin There is Cain's murder of his brother Abel and the universal corruption which follows in the wake of sin. Likewise, sin frequently manifests itself in the history of Israel, especially as infidelity to the God of the Covenant and as transgression of the Law of Moses. and even after Christ's atonement, sin raises its head in countless ways among Christians. [287] Scripture and the Church's Tradition continually recall the presence and universality of sin in man's history:

What Revelation makes known to us is confirmed by our own experience. For when man looks into his own heart he finds that he is drawn towards what is wrong and sunk in many evils which cannot come from his good creator. Often refusing to acknowledge God as his source, man has also upset the relationship which should link him to his last end, and at the same time he has broken the right order that should reign within himself as well as between himself and other men and all creatures. [288]

The consequences of Adam's sin for humanity

402 All men are implicated in Adam's sin, as St. Paul affirms: “By one man's disobedience many (that is, all men) were made sinners”: “sin came into the world through one man and death through sin, and so death spread to all men because all men sinned.” [289] The Apostle contrasts the universality of sin and death with the universality of salvation in Christ. “Then as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to acquittal and life for all men.” [290]

403 Following St. Paul, the Church has always taught that the overwhelming misery which oppresses men and their inclination towards evil and death cannot be understood apart from their connection with Adam's sin and the fact that he has transmitted to us a sin with which we are all born afflicted, a sin which is the “death of the soul”. [291] Because of this certainty of faith, the Church baptizes for the remission of sins even tiny infants who have not committed personal sin. [292]

404 How did the sin of Adam become the sin of all his descendants? the whole human race is in Adam “as one body of one man”. [293] By this “unity of the human race” all men are implicated in Adam's sin, as all are implicated in Christ's justice. Still, the transmission of original sin is a mystery that we cannot fully understand. But we do know by Revelation that Adam had received original holiness and justice not for himself alone, but for all human nature. By yielding to the tempter, Adam and Eve committed a personal sin, but this sin affected the human nature that they would then transmit in a fallen state. [294] It is a sin which will be transmitted by propagation to all mankind, that is, by the transmission of a human nature deprived of original holiness and justice. and that is why original sin is called “sin” only in an analogical sense: it is a sin “contracted” and not “committed” - a state and not an act.

405 Although it is proper to each individual, [295] original sin does not have the character of a personal fault in any of Adam's descendants. It is a deprivation of original holiness and justice, but human nature has not been totally corrupted: it is wounded in the natural powers proper to it, subject to ignorance, suffering and the dominion of death, and inclined to sin - an inclination to evil that is called concupiscence”. Baptism, by imparting the life of Christ's grace, erases original sin and turns a man back towards God, but the consequences for nature, weakened and inclined to evil, persist in man and summon him to spiritual battle.

406 The Church's teaching on the transmission of original sin was articulated more precisely in the fifth century, especially under the impulse of St. Augustine's reflections against Pelagianism, and in the sixteenth century, in opposition to the Protestant Reformation. Pelagius held that man could, by the natural power of free will and without the necessary help of God's grace, lead a morally good life; he thus reduced the influence of Adam's fault to bad example. the first Protestant reformers, on the contrary, taught that original sin has radically perverted man and destroyed his freedom; they identified the sin inherited by each man with the tendency to evil (concupiscentia), which would be insurmountable. the Church pronounced on the meaning of the data of Revelation on original sin especially at the second Council of Orange (529) [296] and at the Council of Trent (1546). [297]

A hard battle. . .

407 The doctrine of original sin, closely connected with that of redemption by Christ, provides lucid discernment of man's situation and activity in the world. By our first parents' sin, the devil has acquired a certain domination over man, even though man remains free. Original sin entails “captivity under the power of him who thenceforth had the power of death, that is, the devil”. [298] Ignorance of the fact that man has a wounded nature inclined to evil gives rise to serious errors in the areas of education, politics, social action [299] and morals.

408 The consequences of original sin and of all men's personal sins put the world as a whole in the sinful condition aptly described in St. John's expression, “the sin of the world”. [300] This expression can also refer to the negative influence exerted on people by communal situations and social structures that are the fruit of men's sins. [301]

409 This dramatic situation of “the whole world [which] is in the power of the evil one” [302] makes man's life a battle:

The whole of man's history has been the story of dour combat with the powers of evil, stretching, so our Lord tells us, from the very dawn of history until the last day. Finding himself in the midst of the battlefield man has to struggle to do what is right, and it is at great cost to himself, and aided by God's grace, that he succeeds in achieving his own inner integrity. [303]

IV. “YOU DID NOT ABANDON HIM TO THE POWER OF DEATH”

410 After his fall, man was not abandoned by God. On the contrary, God calls him and in a mysterious way heralds the coming victory over evil and his restoration from his fall. [304] This passage in Genesis is called the Protoevangelium (“first gospel”): the first announcement of the Messiah and Redeemer, of a battle between the serpent and the Woman, and of the final victory of a descendant of hers.

411 The Christian tradition sees in this passage an announcement of the “New Adam” who, because he “became obedient unto death, even death on a cross”, makes amends superabundantly for the disobedience, of Adam. [305] Furthermore many Fathers and Doctors of the Church have seen the woman announced in the “Proto-evangelium” as Mary, the mother of Christ, the “new Eve”. Mary benefited first of all and uniquely from Christ's victory over sin: she was preserved from all stain of original sin and by a special grace of God committed no sin of any kind during her whole earthly life. [306]

412 But why did God not prevent the first man from sinning? St. Leo the Great responds, “Christ's inexpressible grace gave us blessings better than those the demon's envy had taken away.” [307] and St. Thomas Aquinas wrote, “There is nothing to prevent human nature's being raised up to something greater, even after sin; God permits evil in order to draw forth some greater good. Thus St. Paul says, 'Where sin increased, grace abounded all the more'; and the Exsultet sings, 'O happy fault,. . . which gained for us so great a Redeemer!'“ [308]

IN BRIEF

413 “God did not make death, and he does not delight in the death of the living. . . It was through the devil's envy that death entered the world” ( Wis 1:13; 2:24).

414 Satan or the devil and the other demons are fallen angels who have freely refused to serve God and his plan. Their choice against God is definitive. They try to associate man in their revolt against God.

415 “Although set by God in a state of rectitude man, enticed by the evil one, abused his freedom at the very start of history. He lifted himself up against God, and sought to attain his goal apart from him” (GS 13 # 1).

416 By his sin Adam, as the first man, lost the original holiness and justice he had received from God, not only for himself but for all human beings.

417 Adam and Eve transmitted to their descendants human nature wounded by their own first sin and hence deprived of original holiness and justice; this deprivation is called “original sin”.

418 As a result of original sin, human nature is weakened in its powers, subject to ignorance, suffering and the domination of death, and inclined to sin (this inclination is called “concupiscence”).

419 “We therefore hold, with the Council of Trent, that original sin is transmitted with human nature, “by propagation, not by imitation” and that it is. . . 'proper to each'“ (Paul VI, CPG # 16).

420 The victory that Christ won over sin has given us greater blessings than those which sin had taken from us: “where sin increased, grace abounded all the more” ( Rom 5:20).

421 Christians believe that “the world has been established and kept in being by the Creator's love; has fallen into slavery to sin but has been set free by Christ, crucified and risen to break the power of the evil one. . .” (GS 2 # 2).

---

257 St. Augustine, Conf. 7, 7, 11: PL 32, 739.
258 2 Th 2:7; I Tim 3:16.
259 Cf. Rom 5:20.
260 Cf. Lk 11:21-22; Jn 16:11; I Jn 3:8.
261 Cf. Rom 5:12-21.
262 Jn 16:8.
263 Cf. I Cor 2:16.
264 Cf. GS 13 # 1.
265 Cf. Council of Trent: DS 1513; Pius XII: DS 3897; Paul VI: AAS 58    (1966), 654.
266 Cf. Gen 3:1-5; Wis 2:24.
267 Cf Jn 8:44; Rev 12:9.
268 Lateran Council IV (1215): DS 800.
269 Cf. 2 Pt 2:4.
270 Gen 3:5.
271 I Jn 3:8; Jn 8:44.
272 St. John Damascene, Defide orth. 2, 4: PG 94, 877.
273 Jn 8:44; cf. Mt 4:1-11.
274 I Jn 3:8.
275 Rom 8:28.
276 Gen 2:17.
277 Gen 2:17.
278 Cf. Gen 3:1-11 ; Rom 5:19.
279 St. Maximus the Confessor, Ambigua: PG 91, 1156C; cf. Gen 3:5.
280 Cf. Rom 3:23.
281 Cf. Gen 3:5-10.
282 Cf. Gen 3:7-16.
283 Cf. Gen 3:17, 19.
284 Rom 8:21.
285 Gen 3:19; cf. 2:17.
286 Cf. Rom 5:12.
287 Cf. Gen 4:3-15; 6:5, 12; Rom 1:18-32; I Cor 1-6; Rev 2-3.
288 GS 13 # 1.
289 Rom 5:12, 19.
290 Rom 5:18.
291 Cf. Council of Trent: DS 1512.
292 Cf. Council of Trent: DS 1514.
293 St. Thomas Aquinas, De malo 4, I.
294 Cf. Council of Trent: DS 1511-1512
295 Cf. Council of Trent: DS 1513.
296 DS 371-372.
297 Cf. DS 1510-1516.
298 Council of Trent (1546): DS 1511; cf. Heb 2:14.
299 Cf. John Paul II, CA 25.
300 Jn 1:29.
301 Cf. John Paul II, RP 16.
302 I Jn 5:19; cf. I Pt 5:8.
303 GS 37 3 2.
304 Cf. Gen 3:9, 15.
305 Cf. I Cor 15:21-22, 45; Phil 2:8; Rom 5:19-20.
306 Cf. Pius IXs Ineffabilis Deus: DS 2803; Council of Trent: DS 1573.
307 St. Leo the Great, Sermo 73, 4: PL 54, 396.
308 St. Thomas Aquinas, STh III, I, 3, ad 3; cf. Rom 5:20.

20:55-20:59 TIME CHECK – WRAP UP – CLOSING SPIEL – CLOSING PRAYER

20:59-21:00 PROGRAM JINGLE