I AM HERE IN ORDER TO DO YOUR WILL

Reflection from Mk 11:1-10; Is 50:4-7; Fil 2:6-11; Mk14:1-15:47

Jesus, who assumed to be humble and poor Messiah, is proclaimed king and victorious in his entrance in Jerusalem. He accepts this gesture of the crowd even knowing that will be left alone to drink the chalice of the suffering and the sorrow in order to do God’s will. He is the servant of the Lord per excellence, who even experiencing the sensation of abandonment, remained faithful to God’s plan, surrendering his life with total confidence into his hands.

According to the First reading, the servant of the Lord is faithful to the mission that the Lord entrusted to him. He lives his vocation with enthusiasm, assuming the consequences of his decision. He must endure insults, persecution, incomprehension and rejection, but the guarantee of success in his mission is the constant and faithful presence of the Lord. In the cultivation of his identity of servant, he is totally open to the will of God who speaks to him every day so that, through the experience of this word, he can act as a disciple. It is what St Paul request to the community of Philippians, presenting the example of Christ who chose to be a servant,  accepting the humiliation and suffering in order to do God’s will. This was the way of the glorification of the Son of God and radical proposal for those who desire to follow him faithfully.

The text of the passion according to Mark is the earliest narrative and presents important details for our journey as followers of Jesus. Let us start about the presence of the woman in the beginning and in the end of the text. During his public life, Jesus allowed the constant and active presence of the women in his mission. Through his gesture of welcome and valuation of their presence in his mission, he recovered their dignity and presented them as referential in the evangelisation’s process. In the beginning of this text, we are invited to contemplate the amazing gesture of affection and respect of the woman to Jesus, spending expensive perfume, changing the mentality and atmosphere in the house. With this gesture, she teaches that to follow Jesus is to spend the best of oneself for love. In the end of the narrative the women aren’t afraid of the consequences of their identification with the Master. Their testimony is an invitation to carry out the decision of following Jesus up the end.

Jesus was betrayed, abandoned, beaten, humiliated, insulted and remained silent. Through this silence he manifested his strength. He decides to speak only to confirm his identity of Messiah and the intimate relationship with God his Father. Through this deep relationship, demonstrated in his prayer in the Gethsemane Garden, he finds motivation to embrace the cross and to do God’s will, surrendering himself into his hands in an attitude of total confidence and affection. His death wasn’t wanted for his Father, but his gesture of love up to the last consequences was accepted and answered through the glorious resurrection from the dead.

Before the violence of those who crucified him, he didn’t react, revealing himself an example of nonviolence, declaring that his followers would not fight because his kingdom is not of this world. Like this he condemns all kind of violence.  Like the grain of wheat which dies in order to bear many fruits, Jesus accepted to suffer and to die in his identification and solidarity with the sufferers and crucified ones of this world in order to give them new life. So, his gestures continue inspiring men and women to deny themselves, to take up their crosses and to follow his footsteps, being available to everything because the Kingdom of God. With this Eucharistic celebration we are invited to start this Holy week very motivated to recognise and proclaim Jesus as our Saviour, accompanying him in his fidelity to God’s plan and overcoming the temptations of betrayal and denial present constantly in our journey. May his example of humility, empting and abandonment into the hands of God motivate us to surrender the life totally for the good of others.  

Fr. Ndega

NIKO HAPA ILI KUFANYA MAPENZI YAKO

Kutafakari kutoka Mk 11: 1-10; Isa 50: 4-7; Flp 2: 6-11; Mk14: 1-15: 47

Yesu, anayechukua kuwa Masihi mnyenyekevu na maskini, anatangazwa kama mfalme na mshindi katika kuingia kwake Yerusalemu. Anakubali ishara hii ya umati wa watu hata kujua kwamba ataachwa peke yake kwa kunywa kikombe cha mateso na huzuni ili kufanya mapenzi ya Mungu. Yeye ni mtumishi wa Bwana kwa ubora, ambaye hata anahisi kuachwa, alibaki mwaminifu kwa mpango wa Mungu, akiisalimisha maisha yake kwa imani jumla mikononi mwake.

Kulingana na somo la kwanza, mtumishi wa Bwana ni mwaminifu kwa kazi ambayo Bwana alimkabidhi. Mtumishi anaishi wito wake kwa shauku, kuchukua matokeo ya uamuzi wake. Yeye lazima kuvumilia matusi, mateso, mshangao na kukataliwa, lakini dhamana ya mafanikio katika kazi yake ni uwepo wa Bwana daima na mwaminifu. Katika kilimo ya utambulisho wake wa mtumishi, yeye ni wazi kabisa kwa mapenzi ya Mungu ambaye anamwongea kila siku ili, kwa njia ya uzoefu wa Neno hilo, aweze kutenda kama mwanafunzi. Ni hayo ambayo Mtakatifu Paulo anaomba kwa jumuiya ya Wafilipi, kuonyesha mfano wa Kristo aliyechagua kuwa mtumishi, akikubali fedheha na mateso ili kufanya mapenzi ya Mungu. Hii ilikuwa njia ya utukufu wa Mwana wa Mungu na pendekezo ya kiradikali kwa wale ambao wanataka kumfuata kwa uaminifu.

Andiko la mateso kulingana na Marko ni mwanzo simulizi na linaonyesha maelezo muhimu kwa safari yetu kama wafuasi wa Yesu. Tuanze kuhusu uwepo wa mwanamke katika mwanzo na mwisho wa andiko hili. Wakati wa maisha yake ya umma, Yesu aliruhusu uwepo wa wanawake daima na kikamilifu katika kazi yake. Kupitia ishara yake ya mwaliko na kuthamini ya uwepo wao katika kazi yake, alijipatia heshima yao na anawazawadisha kama rejea katika mwendo wa uinjilishaji. Katika mwanzo wa andiko hili, tunaalikwa kutafakari kuhusu ishara ya kushangaza ya upendo na heshima ya mwanamke kwa Yesu, akitumia marashi ghali, kubadilisha mawazo na hali nyumbani pale. Kwa ishara hii, anafundisha kwamba kumfuata Yesu ni kutumia bora ya mwenyewe kwa upendo. Katika mwisho wa simulizi hii wanawake hawana hofu ya matokeo ya utambulisho wao na Mwalimu. Ushahidi wao ni mwaliko kwa kuendeleza uamuzi wa kumfuata Yesu hadi mwisho.

Yesu alisalitiwa, akaachwa, akapigwa, akaaibishwa, akatukanwa na akabaki kimya. Kupitia ukimya huu anaonyesha nguvu yake. Anaamua kusema tu ili kuthibitisha utambulisho wake wa Masihi na uhusiano ndani na Mungu Baba yake. Kupitia uhusiano huu ndani, ulioonyeshwa kwa maombi yake katika Bustani Gethsemane, anajihamasisha kukubaliana na msalaba na kufanya mapenzi ya Mungu, kujisalimisha mikononi mwake kwa tabia ya imani na upendo jumla. Kifo chake hakikutakwa kwa Baba yake, lakini ishara yake ya upendo hadi matokeo ya mwisho ilikubaliwa na ikajibiwa kupitia ufufuo mtukufu kutoka kwa wafu.

Kabla ya ukatili ya wale ambao walimsulubisha, Yesu hakuitikia, akijidhihirisha mfano wa mtu asiyekuwa na fujo, akitangaza kwamba wafuasi wake hawangepigana kwa sababu ufalme wake si wa dunia hii. Kama hii analaumu kila aina ya ukatili. Kama chembe ya ngano ambayo inakufa ili kuzaa matunda mengi, Yesu alikubali kuteseka na kufa kwa utambulisho na mshikamano wake na wanaosumbuka na waliosulubiwa wa ulimwengu huu ili kuwapa maisha mapya. Hivyo, ishara yake inaendeleza kuhamasisha wanaume na wanawake kujikataa, kuichukua misalaba yao na kuzifuata nyayo zake, kuwa wapatikana kwa kila kitu kwa ajili ya Ufalme wa Mungu. Kwa maadhimisho haya ya Ekaristi tunaalikwa kuanza Wiki hii takatifu kuhamasishwa sana kumtambua na kumtangaza Yesu kama Mwokozi wetu, kumwandama katika uaminifu wake kwa mpango wa Mungu na kushinda majaribu ya usaliti na kanusho kuwepo katika safari yetu daima. Mfano wake wa unyenyekevu, utupu na kujisalimisha mikononi mwa Mungu kutuhamasishe kuisalimisha maisha kabisa kwa mema ya wengine.

Fr. Ndega

Mapitio: Rose Mong'are

TO DIE IN ORDER TO BEAR MANY FRUITS

Reflection from Jer 31:31-34; Heb 5:7-9; Jo 12:20-33

This liturgy prepares us to enter with fervour in the celebration of the mystery of the “Hour” of Jesus, which comprises his passion, death and resurrection, through which he will glorify the Father and will complete his mission. The mission of the San is the New Covenant written in our hearts through our baptism. In the renewal of our commitment with this Covenant, let us welcome the dynamic of the grain of wheat which dies so that others can live.

The first reading speaks about the new covenant, which God will establish with his people. It will be very different in relating to the first one, written in stones and accepted with superficial answer. The main characteristic of this new covenant is the deep relationship between God and the people, who are called to carry out the Word of the Lord written in their hearts. So, God speaks to his people from heart to heart so that they feel themselves touched and transformed by his merciful love. Without forgiveness there is no reconciliation, there is no renewal. The fidelity and the feeling of belonging to God will be the new identity of this people: “I will be their God and they will be my people”, says the Lord. Second the author of the Letter to Hebrews, through his obedience to the will of the Father, Jesus performed this new and definitive covenant, accepting to suffer and to give new meaning to the human suffering. Through this experience he learnt the meaning of his identification with the suffered humanity, indicating the way of surrender of the life for love so that all have new quality of life.

The gospel speaks about an encounter which started with an appeal: “we want to see Jesus”. The context was the celebration of the Passover. The Greeks together with other people came to Jerusalem to participate in the central event of the Jewish identity. They reach Jesus through two of his disciples who had Greek names: Andrew and Philip. The desire of the two Greek people of seeing Jesus goes beyond of a simple curiosity of wanting to see a famous person. Their request is about knowing. They want to know better about the identity of Jesus in order to spend their life with and for him, like it happened with the disciples of John who wanted to see where Jesus lived and he said to them, “come and see”. It is invitation to do the experience. There is no another way to know Jesus. In the gospel today Jesus shows himself speaking about his hour through the parable of the grain of wheat. This hour comprises his passion, death and resurrection. Like this, the true meeting with Jesus is to share the mystery of his surrender for love. In this way, the person can find the true meaning of the life and the true reason of his/her searching for God.    

Seeing Jesus is the strong desire of the human heart, because he reveals the Father, he is the living image of God. He is the way which leads the people to the Father; he is the truth of God about the human being and the truth of the human being to God; he is the life, which is great gift of God, fulfilled by his Son. The whole life of Jesus was a constant emptying of himself (kenosis), taking the form of a servant, because he came to serve and not to be served. In the same way should act everyone who wishes to follow him. The whole teaching of Jesus is an invitation to think and act different in relating to the current mentality, that is, to be the last in order to be first, to lose the life in order to win it, to die in order to live and to make others to live better. If we are servants for such task is because we gain the confidence of the Master who states: “I know those who have chosen”. Jesus knows us deeply and calls us to follow him, giving the life as well as he gave us. Thus, the one who surrenders to the Lord to serve brothers and sisters is involved in the same communion, which the Son establishes with the Father. May this Eucharistic celebration help us in our baptismal commitment, motivating us to serve in the community with joy and generosity.

Fr. Ndega

KUFA ILI KUZAA MATUNDA MENGI

 Kutafakari kutoka Yeremia 31:31-34; Waebrania 5:7-9; Yohana 12:20-23

Liturujia hii inatuandaa kuingia na juhudi katika maadhimisho ya fumbo la “Saa” ya Yesu, ambayo inajumuisha mateso, kifo na ufufuko wake, kupitia hiyo atatukuza Baba na atamaliza kazi yake. Kazi ya Mwana ni Agano Jipya lililoandikwa moyoni mwetu kupitia ubatizo wetu. Katika upya wa ahadi yetu kwa Agano hili tukaribishe nguvu ya chembe ya ngano ambayo inakufa ili nyingine iweze kuishi.   

Somo la kwanza linaongea kuhusu Agano jipya, ambalo Mungu ataanzisha na Watu wake. Itakuwa tofauti sana ya Agano la kwanza lililoandikwa katika mawe na likakubali kwa jibu la juu juu. Tabia kuu ya agano hili jipya ni uhusiano udani kati ya Mungu na watu wanaoalikwa kuendeleza Neno la Mungu lililoandikwa moyoni mwao. Basi, Mungu anaongea na watu wake kutoka moyo kwa moyo ili wahisi kuhimizwa na kubadilishwa kwa upendo wa huruma. Bila msamaha hakuna maridhiano, hakuna upya pia. Uaminifu na hisia ya miliki kwa Mungu itakuwa utambulisho upya wa watu hawa: “Nitakuwa Mungu wao na watakuwa watu wangu”, asema Bwana. Kulingana na mwandishi wa Waraka wa Waebrania, kupitia utii kwa mapenzi ya Mungu, Yesu alifanya Agano hili Jipya na ufafanuzi, kukubali kuteseka na kutoa maana mpya kwa mateso ya binadamu. Kupitia uzoefu huu, alijifunza maana ya kitambulisho kwake na ubinadamu wenye mateso, kuongoza njia ya kuijisalimisha maisha kwa upendo ili wote wawe na maisha mapya na bora.

Injili inaongea kuhusu mkutano ambao ulianza kwa ombi: “tunataka kumwona Yesu”. Hali halisi ilikuwa sherehe ya Pasaka. Wagiriki pamoja na watu wengine walikuja Yerusalemu kushiriki katika tukio kuu la utambulisho wa Wayahudi. Wanamfikia Yesu kupitia wawili kati ya wanafunzi wake ambao walikuwa na majina ya kigiriki, ni kwamba, Andrea na Filipo. Tamani ya Wagiriki kumwona Yesu inaendelea zaidi ya udadisi rahisi wa kutaka kuona mtu maarufu. Ombi lao ni kujua bora kuhusu utambulisho wa Yesu ili kuitumia maisha yao na yeye kwa yeye kama ilitokea na wanafunzi wa Yohana Mbatizaji wanaotaka kupaona mahali Yesu alipoishi na akawaambia, “njoni nanyi mtaona”. Ni mwaliko kufanya uzoefu. Hakuna njia nyingine kumjua Yesu. Katika injili siku ya leo Yesu anajionyesha kuongea kuhusu “Saa yake” kupitia mfano wa Chembe ya ngano. Saa hii inajumuisha mateso, kifo na ufufuko wake. Kama hii, mkutano na Yesu ya kweli ni kulishiriki fumbo la kujisalimisha kwake kwa upendo. Katika njia hii, mtu anaweza kuona maana ya kweli ya maisha na sababu ya kweli ya utafutaji kwa Mungu.  

Kumwona Yesu ni tamani yenye nguvu ya moyo wa binadamu, kwa sababu Yesu anadhihirisha Baba, yeye ni ishara hai ya Mungu. Yeye ni njia ambayo inawaongoza watu kwa Baba; yeye ni ukweli wa Mungu kuhusu binadamu na ukweli wa binadamu kwa Mungu; yeye ni uhai, ambao ni zawadi kuu ya Mungu, iliyotimizwa na Mwana wake. Maisha ya Yesu nzima ilikuwa ya utupu kabisa (Kenosis, neno la kigiriki), akichukua njia ya mtumishi, kwa sababu alikuja kutumikia si kutumikiwa. Kama hii, kila mtu anayetaka kumfuata lazima kufanya vivyo hivyo. Mafundisho ya Yesu mazima ni mwaliko kufikiri na kutenda tofauti kuhusu mawazo yaliyopo. Kulingana na Yesu ni lazima kuwa mtu wa mwisho ili kuwa mtu wa kwanza; kuitoa maisha ili kuipokea; kufa ili kuishi na kuwafanya wengine kuishi bora. Kama sisi ni watumishi kwa kazi hiyo ni kwa sababu tumepata imani ya Mwalimu Yesu anayetangaza, “ninawajua wale ambao nimewachagua”. Yesu anatujua kwa ndani na anatuita kumfuata, kuitoa maisha kama alivyotutolea. Hivyo, mtu ambaye anajisalimisha kwa Mungu ili kutumikia ndugu zake anajiunga na katika ushirikiano sawa ambao Mwana huanzisha na Baba. Maadhimisho ya Ekaristi yatusaidie katika ahadi yetu ya ubatizo, kutuhamasisha kutumikia katika jumuiya kwa furaha na ukarimu.   

Fr. Ndega

Mapitio: Rose Mong'are

ULINZI KWA HEKALU

Kutafakari kutoka Kut 20: 1-17; 1Wak 1, 22-25; Yohana 2, 13-25

Kulingana na Maandiko, Mungu ana uhusiano maalum na watu wa Israeli. Anaanzisha agano na watu hao kuwapa miongozo ili watembee salama kuhifadhi maisha yao. Katika hali halisi hii, amri kumi zilizaliwa. Kuishi Amri ilikuwa jambo muhimu zaidi katika safari ya Watu wa Israeli ambao Sheria ni Neno la Mungu na Neno la Mungu ni Sheria. Basi kuna uhusiano wa udani kati ya Sheria na Neno la Mungu. Kupitia Sheria au Amri, Mungu anaonyesha ulinzi wake kwa watu wake na anaongea, kuongoza njia ya ukombozi. Wakati watu wanafuata miongozo hii wanafurahia Baraka za Mungu, lakini wakati wanachagua uasi na uzinzi matokeo ni kifo. Kidogo kidogo muhimu zaidi ya Sheria ilisahauliwa na ilibadilishwa kwa kito rasmi. Ilikuwa lazima kujipatia maana ya kweli ya Sheria, kuanzisha tena uhusiano upya na Mungu kupitia Agano mpya na milele. Iliwezekana kupitia Kristo, aliyezawadishwa na Mtakatifu Paulo kama nguvu na hekima ya Mungu.

Uwepo wa Yesu duniani unatangaza wakati upya katika uhusiano kati ya Mungu na watu wake, kuongezeka kwa watu wote. Yesu anajionyesha kama Hekalu mpya, mahali pa mkutano na Mungu. Alipowatoa wote hekaluni, Yesu anaonyesha huduma yake kwa nyumba ya Mungu na hasira yake kuhusu tabia ya kutoheshimu Hekalu. Watu walikuwa wamebadilisha mahali pa sala kuwa sehemu ya biashara. Yesu alitumia hali halisi hii ili kuwafundisha kuhusu utambulisho wake wa Hekalu la Mungu kwa ubora. Katika Yesu Kristu mwanadamu anaweza kufanya mkutano wa kweli na Mungu. Maelezo yake yanafanya kutafakari bora kuhusu lengo la Hekalu na tabia sahihi kwa uhusiano na hilo. Ni mwaliko pia kwa wote kuwa mahekalu, kuabudu Baba kwa Roho na ukweli.

Hao wanaokuwa wanafunzi wa Kristu hualikwa kufanya naye Hekalu mpya ambapo Mungu huishi. Kama hii, utambulisho upya wa Watu wa Mungu unatokea kupitia Kanisa, jumuiya ya wanafunzi wa Yesu. Ujumbe wa Kanisa ni mwaliko kwa kutubu kwa Mungu, kuishi kwa uhusiano wa ndani naye. Kuishi mbali naye kuna maana ya kifo. Kanisa ni Hekalu hai la Bwana ambalo huzaa maisha ambapo yeye yupo. Kila jengo la Kanisa linavutia makini yetu sio tu kwa uzuri wake, lakini juu ya yote, kwa sababu ni mahali pa sala na upendo wa udugu panapoutangaza uwepo wa Mungu duniani. Haina maana kuwa na wasiwasi sana kuhusu kuta za hekalu na kusahau maisha ya watu ambao inaonyesha nguvu za uhai wa Kanisa la kweli ambalo ni Mwili wa Kristu. Kanisa lingekuwa dhaifu sana kama wasiwasi wake ulikuwa tu na hekalu la mawe bila makini kwa hekalu ambalo ni chanzo cha uhai na mwanga kwa wote.

Kwa njia ya ubatizo tuliitwa kwa kuzaliwa upya. Kuzaliwa upya kiroho huko kumekuja kwetu kupitia Kanisa. Kuzaliwa upya huko kunatuongoza kwa uzima wa milele kwa sababu hutubadilisha kwa hekalu hai la Mungu. Katika maneno mengine, Mungu kwa upendo mkuu na wema wake ametufanya katika makao yake pekee. Utambulisho wetu ni kuwa kanisa ambalo ni jumuiya ya imani na upendo, kupitia kushiriki pamoja na makubaliano. Kama mawe hai tunaalikwa kuchangia kwa kuendeleza kujenga kanisa kupitia ushuhuda wetu wa maisha. utunzi kuhusu uzuri wa nje wa mwili ni nzuri, lakini hauwezi kutuzuia kuchukua ulinzi maalum ya hekalu hai la Mungu ndani yetu. Hiyo ni kauli ya Mtakatifu Paulo katika waraka wake kwa Wakorintho: “Ninyi ni hekalu la Mungu na Roho wake anakaa ndani yenu”. Kwa kweli kama jumuiya ya Kikristu tunahamasishwa na Roho wa Mungu ili kuzaa matunda mazuri, kuwa ishara ya upendo wa Mungu na vyombo vya wokovu wake. Imani iliyoishi katika jumuiya kutufanya mashahidi wa ukweli na uhuru ili watu waweze kuishi na shauku matumaini ya hali halisi mpya.

Fr. Ndega

THE ESSENTIAL OF THE LAW IS TO LOVE ONE ANOTHER

Two important biblical personalities help us to understand better the mission of Christ as priest of the new and eternal covenant, such as Melchizedek and Abraham. About Melchizedek, he was king of Salem and priest, king of justice and peace. His origin nobody knows, but all accept his priesthood. With more sure we are invited to accept the priesthood of Christ which has divine origin. The priesthood of Christ is reference for our service, because through our baptism we were attached to him as members of his Body and called to participate in a common priesthood in order to serve the people of God.

Abraham, in his experience of surrender motivates us to be grateful to God. Gesture of surrender is to give back to the Lord which belongs to him. According to this text, the priest Melchizedek meets Abraham and blesses him. So the blessing happens before the offering of Abraham. Like this is the action of the grace of God in our life. It happens even without awareness from our part and before any human gesture. If we offer something to him it doesn’t add anything in God, but expresses our recognising and thanksgiving before so many gifts we have received. The offering is part of our life and our life is present in the offerings which we offer to the Lord. All offering finds its true meaning in the sacrificial offering of Christ, who surrenders himself to God for the salvation of all.

Jesus is the priest who feels compassion before the reality of suffering of the people. He feels also indignation because the indifference and injustice in relating to this reality. He criticises the law which was lived in formal way, preventing to see the needs around. For him the more important is not the law itself, but the spirit that motivates the law and the posture assumed before it. Every law should have as aim to humanize the people. The law is emptied of its true meaning when only serves to oppress, promoting privileges and personal interests. For Jesus, the true law promotes the life and guide the people to do good things for others. In another moment he will states that the essential of the law is to love one another. Whoever follows Jesus does not follow a law or a doctrine but a person. This person taught us to make of every law instrument of fraternity, through which the love to God and the love to neighbour are increasingly evidenced.

Fr Ndega 

MUHIMU ZAIDI YA SHERIA NI KUPENDANA

Utu uili muhimu wa biblia unatusaidia kuelewa vizuri ujumbe wa Kristo kama kuhani wa agano jipya na milele, kama vile Melkizedeki na Ibrahimu. Kuhusu Melkizedeki, alikuwa mfalme na kuhani, mfalme wa haki na amani. Hakuna mtu anaijua asili yake, lakini wote hukubali ukuhani wake. Kwa uhakika zaidi tunaalikwa kukubali ukuhani wa Kristo ambao una asili ya Mungu. Ukuhani wa Kristo ni rejeo kwa huduma yetu, kwa sababu kwa njia ya ubatizo wetu tulifungwa kwake kama sehemu za Mwili wake na tunaitwa kushiriki katika ukuhani wa pamoja ili kuwatumikia Watu wa Mungu.

Ibrahimu, katika uzoefu wake wa kujisalimisha anatumotisha kushukuru Mungu. Tabia ya kujisalimisha ni kurudisha kwa Bwana ambayo ni miliki yake. Kulingana na andiko hili, kuhani mkuu Melkizedeki anakutana na Ibrahimu na anambariki. Hivyo, baraka inatokea kabla ya sadaka ya Ibrahimu. Kama hii ni hatua ya neema ya Mungu katika maisha yetu; hutokea hata bila ufahamu kutoka kwetu na kabla ishara yoyote ya binadamu. Kama tunamtolea kitu hakiongezi chochote kwa Mungu, lakini kinaonyesha kutambua kwetu na shukrani yetu kabla ya zawadi nyingi ambazo tumepokea. Sadaka na kujisalimisha ni sehemu ya maisha yetu na maisha yetu ni kuwepo kwa sadaka ambayo tunatoa kwa Bwana. Sadaka yote hupata maana yake ya kweli katika sadaka ya Kristo, ambaye anajitoa kwa Mungu kwa wokovu wa wote.

Yesu ni Kuhani Mkuu ambaye anahisi huruma kabla ya hali halisi ya mateso ya watu. Yeye anahisi pia hasira kwa sababu ya kutojali na ukosefu wa haki kuhusu hali halisi hiyo. Yeye anapinga sheria ambayo iliishiwa kwa njia rasmi, kuzuia kuona mahitaji karibu. Kwake muhimu zaidi si sheria yenyewe, lakini roho ambayo ilimotisha sheria na tabia iliyochukuliwa kabla yake. Sheria inapoteza maana yake ya kweli wakati inatumika tu kuonea, kukuza maslahi ya binafsi. Kwa Yesu, sheria ya kweli inaikuza maisha na inawaongoza watu kufanya mambo mema kwa wengine. Wakati mwingine yeye anasema kwamba muhimu zaidi ya sheria ni kupendana. Yeyote amfuataye Yesu hafuati sheria au mafundisho, lakini anamfuata Mtu Yesu. Mtu Huyo hutufundisha kutumia kila sheria kama chombo cha udugu, ambacho upendo kwa Mungu na upendo kwa jirani unashuhudiwa kwa nguvu.

Fr. Ndega

Mapitio: Rose Mong’are