GENERATING AND PROMOTING LIFE AMONG THE PEOPLE

Wis 1: 13-15; 2: 23-24; 2Cor 8: 7.9.13-15; Mk 5: 21-43

      The liturgy of this day speaks that, according to the plan of love of God, we were created for life. Through Jesus Christ, he generates and promotes the life among the people. We experience the death when we stop to love, showing resistance against the God’s plans.

      The first reading from the book of Wisdom speaks that God is the God of life. He created all and conducts everything with wisdom and kindness. He didn’t create death and everything he does is for the good of his sons and daughters so that they have abundant life. It was plan of God to create the human beings likewise himself and entrust to them the care of everything that exists. God gave them the grace of immortality, manifesting all his joy and satisfaction with this special work of his hands. The existence of the death doesn’t make part of the plan of God, doesn’t come from him. It was introduced into the world by the devil, because his envy and resistance to the God’s will. He is adversary of God and only those who have decided to serve the evil one, making opposition to God, will experience the death.

       Before the necessity of the Christians in the church of Jerusalem, St Paul asks for help to other Christian communities, which respond promptly. In this text we have the good example of the community of Corinth. St Paul recognises and praises the gifts of this community, especially the gifts of faith and the generous service. Through this characteristics they imitate the generosity and emptiness of Christ who, although was rich, made himself poor to make the people rich through his poverty. It is invitation to share with others the good received, performing in concrete way the unity of the Body of Christ.

     The disciples accepted the challenge to cross the lake again even after the terrible experience of the storm. But now, with the awareness about the presence and power of Jesus, they have strong reasons to cross the lake and to assume the consequences of living with Jesus in “another side”, that is, to think, to feel and to act differently. The finality of the mission of Jesus is to promote the life among the people. He does it with all strength of his love. Like this it happened through the two miracles presented in the gospel today. Jesus gives new life to the woman who suffered severe haemorrhage for twelve years, and brings back to life the daughter of Jairus. In these two miracles it was very important the attitude of faith of this two people which was recognised by Jesus and put as fundamental criterion in order to allow the action of God who wants to save and to give new life.

       Many people were around Jesus, but only the woman touched him with faith. For that he asked, “Who touched my clothes?” This question makes us to reflect about our identity as Christians, who live near the Lord, participating of the sacraments, especially the Eucharist, but without faith or little faith. This situation prevents us to reach the transformation which we need for our life. It is the similar what happens with the people of Nazareth, where Jesus couldn’t do miracle because their lack of faith. The daughter of Jairo is symbol of our life which needs to be motivated, be revived. The faith of Jairus is the faith of our community, which must be vigilant in order to recognise Jesus and allow him to share his vitality with us. He knows that without his action in our life we can do nothing. May he revive our little faith in order we proclaim with enthusiasm the joy of his resurrection and our participation with him. May our participation in each Eucharist be expression of the vitality of our union with him.

Fr Ndega

KUZALISHA NA KUSAIDIA UZIMA MIONGONI MWA WATU

Hek 1: 13-15; 2: 23-24; 2Kor 8: 7.9.13-15; Mk 5: 21-43

      Kulingana na mpango wa upendo wake Mungu, tuliumbwa kwa uzima. Kupitia Yesu Kristu, amezalisha na kusaidia uzima miongoni mwa watu. Tunapitia mauti wakati hatupendi, kuonyesha upinzani dhidi ya mipango ya Mungu.  

      Somo la kwanza kutoka kitabu cha Hekima linaongea kwamba Mungu ni Mungu wa uhai. Aliviumba vitu vyote na ameongoza kila kitu kwa hekima na wema. Hakuyaumba mauti, na kila kitu anafanya ni kwa wema wa wana wake ili wawe na maisha mengi. Ulikuwa mpango wa Mungu kuumba binadamu kama yeye mwenyewe na kuwakabidhi utunzaji wa vitu vyote. Mungu aliwapa zawadi ya maisha ya milele, akionyesha furaha yake yote na uradhi kuhusu tendo maalum la mikono yake. Kuwepo kwa mauti si mpango wa Mungu; mauti hayatoki kwa yeye. Yalianzishwa duniani na shetani kwa sababu ya wivu na upinzani wake dhidi ya mapenzi ya Mungu. Yeye ni adui wa Mungu na wale tu ambao wameamua kumtumikia shetani, wakifanya upinzani dhidi ya Mungu, watayapitia mauti.   

     Kabla ya mahitaji ya wakristu wa kanisa la Yerusalemu, Mt Paulo anauliza usaidizi kutoka jumuiya zingine za kikristu, ambazo zinajibu mara moja. Katika andiko hili tuna kielelezo kizuri cha jumuiya ya Wakorinto. Mt Paulo anatambua na anasifu zawadi za jumuiya hii, hasa zawadi za imani na huduma ya ukarimu. Kupitia tabia hizi wanatenda kulingana na ukarimu na utupu wa Kristu ambaye, ingawa alikuwa tajiri, akajifanya maskini ili awatajirishe watu kutokana na umaskini wake. Huu ni mwaliko kwa kushiriki na wengine zawadi zilizopokewa, kuishi kwa njia ya halisi umoja wa Mwili wa Kristu.

     Wanafunzi walikubali changamoto ya kulivuka ziwa tena hata baada ya uzoefu wa kutisha wa dhoruba (kulingana na Injili ya wiki iliyopita). Lakini sasa, kwa kutambua uwepo na nguvu ya Yesu, wana maana nzuri kulivuka ziwa na kuyachukua matokeo ya kuishi na Yesu katika upande mwingine, ni kwamba, kufikiri, kuhisi na kutenda tofauti. Lengo la ujumbe wa Kristu ni kuusaidia uzima miongoni mwa watu. Anafanya hili kwa nguvu yote ya upendo wake. Kama hili lilitokea kupitia miujiza miwili iliyojulishwa katika injili siku ya leo. Yesu anayatoa maisha mapya kwa mwanamke aliyeteseka kwa kutokwa na damu kwa miaka kumi na miwili, na anafufua binti wa Yairu. Katika miujiza hii miwili ilikuwa muhimu sana tabia ya imani ya watu hawa wawili ambayo ilitambuliwa na Yesu na kuwekwa kama kigezo cha msingi ili kuruhusu tendo la Mungu ambaye anataka kuokoa na kutoa maisha mapya.

      Watu wengi walikuwa karibu na Yesu, lakini mwanamke huyo tu alimgusa kwa imani. Kwa hivyo Yesu anauliza maswali, “Nani aliyegusa mavazi yangu?” swali hili linatufanya kutafakari kuhusu utambulisho wetu kama wakristu, ambao tunaishi karibu na Yesu, kushiriki kwa sakramenti, hasa Ekaristi takatifu, lakini pasipo imani au kwa imani ndogo. Hali halisi hii inatuzuia kufikia mabadiliko ambayo tunahitaji kwa maisha yetu. Hiyo ni kama kulivyotokea katika Nazareth ambapo Yesu hakuweza kufanya mwujiza kwa sababu ya kutokuwa na imani ya watu. Binti Yairo ni ishara ya maisha yetu ambayo yanahitaji kuhamasishwa na kufufuliwa. Imani ya Yairo ni imani ya jumuiya yetu, ambayo lazima kuwa macho ili itambue Yesu na imruhusu kushiriki nguvu za uhai zake nasi. Anajua kwamba bila kitendo chake maishani mwetu hatuwezi kufanya chochote. Yeye afufue imani yetu ndogo ili tutangaze kwa shauku uhai wake wa ufufuko na ushiriki wetu naye. Ili ushiriki wetu katika kila Ekaristi takatifu uwe maonyesho ya uhusiano wetu wa ndani naye. 

Fr Ndega

Mapitio: Sara

MOYO SAFI KABISA WA BIKIRA MARIA

Kutafakari kutoka Is 61: 9-11; Lk 2: 41-51

Tuliadhimisha kumbukumbu ya moyo safi kabisa wa Bikira Maria. Kumbukumbu hii ni uenezaji wa sikukuu ya Moyo Mtakatifu wa Bwana. Tunaalikwa kutafakari kuhusu uwezo wa Mama Maria, wa kuweka moyoni Neno la Mungu na kuzaa tunda zuri kwa dunia. Tunaalikwa kutafakari pia mshikamano wa Mariamu kabla ya mateso ya mwana wake kama ushirika wa mioyo miwili.

          Somo la kwanza, kutoka kitabu cha Isaya, linaongea kuhusu uhusiano wa ndani kati ya Mungu na watu wake. Mungu anaitumia nguvu yake ili kutenda matendo ya ajabu kuyaokoa maisha yao. Mungu ni mwaminifu kwa watu wake na anaahidi kuanzisha agano jipya la milele, kuuthibitisha ukaribu wake nao, kuwaalika kuishi hisia ya mali kwake. Uhusiano huu na Mungu unawafanya kupitia baraka nyingi na unawabadilisha katika rejea kwa mataifa yote. Hali halisi hii ni kama ndoa: Mungu ni mume na anauoa mji wa Yerusalemu, ambao ni ishara ya watu wake, na anaualika kwa shukrani na furaha kwa sababu Bwana mume wake alitenda matendo mazuri kwake, akiuvalisha kwa wokovu na ushindi. Kupitia ishara hii Mungu anaahidi kufikia watu wote kwa wokovu wake. Jumuiya ya kikristu hutafsiri hali halisi hii kama umbo/ishara ya Bikira Maria aliyekubali kuwa mama wa Yesu, ambaye ni wokovu wa Mungu kwa dunia.

       Injili inaongea kuhusu ushiriki ya Familia takatifu (Yesu, Maria na Yosefu) katika jumuiya yake. Kulingana na andiko hili la Luka ushiriki wa familia hii ulikuwa desturi. Kwa kweli miongoni mwa Wayahudi ni desturi kwamba kila Myahudi lazima kwenda Yerusalemu mara moja kwa mwaka kusherekea sikukuu ya pasaka pamoja na wengine. Yesu alikuwa kijana wa umri wa miaka kumi na miwili, na inavyoonekana alipotea hekaluni, lakini kwa kweli yeye alijikuta. Hali halisi hii ilikuwa ngumu sana kwa Maria na Yosufu wafahamu. Hasa Mariamu, ingawa hakufahamu hali halisi hiyo, lakini alikuwa na tabia nzuri ya kuweka moyoni mwake matukio muhimu, akitafakari na akitafsiri ili atende mapenzi ya Mungu.

          Kulingana na kumbukumbu ya leo, umakini uetu unarudi kwa moyo huu wa mama, wa mtumishi, wa mwanafunzi, wa kielelezo kwa wote. Maria alikuwa na uhusiano wa ndani na Mungu kwa sababu moyo wake ulikuwa wa Mungu na kwa Mungu. Maria alikuwa makini sana kwa matendo ya Mungu katika historia ya watu wake. Moyo wa Bikira Maria ulikuwa makao ya Mungu, mahali pa kwanza, ambapo Yesu alizaliwa. Kwa hivyo haikuwa ngumu sana kwa mama Maria kuishi ushirika wa ndani na moyo wa mwana wake Yesu. Kabla ya mateso ya Mwana, tunatafakari huruma ya Mama, ambaye anajua jinsi ya kupenda na jinsi ya kuteseka kwa mtu anayependwa. Maria alichukua katika moyo wake huzuni zote za mwanawe. Kama hii ulitimizwa unabii wa Simeoni katika Hekalu wakati yeye alichukua mtoto mdogo Yesu mikononi mwake: “Upanga utachoma moyo wako mwenyewe”.

       

         Kati ya tabia kadhaa za Bikira Maria tukaribisheni ushahidi wake wa ukimya kama mwanafunzi wa kwanza na mwaminifu wa Mwanawe. Yeye alichukua jukumu lake hadi matokeo ya mwisho. Wakati wanafunzi wengine walienda zao, Maria akabaki amesimama kando ya msalaba. Mwana na Mama wanatusaidia kutafakari kuhusu hali halisi ngumu ya mateso ya binadamu na kuamini kwamba Mungu hawaachi wale wanaoteseka. wanatufundisha jinsi ya kukaribisha mateso kwa utulivu na kuwa uwepo imara katika maisha ya watu wanaoteseka. Hebu mfano huu wa Maria, utuhamasishe kuishi kwa uaminifu utambulisho wetu wa wanafunzi wa Mwana wake Yesu na kuyasalimisha maisha yetu kama Yesu kwa wema wa wengine.   

Fr Ndega

Mapitio: Sarah

POWER OVER ALL

Jb 38: 1.8-11; 2Cor 5:14-17; Mk 4:35-41

      The Liturgy of this Sunday is invitation to renew our faith in God whom is very attentive to our cry for help and to give him the place he deserves in our lives. The first reading is taken from the book of Job. Job is a righteous man who, even experiencing heard sufferings, doesn’t lose his faith in God. His story is symbol of the life of a devoted Jew, who uses to put the relationship with God above all things. He is an example of person who assumes the faith in God as reason of identity and remains faithful even in times of trials. The today’s text describes how God overcome the resistances of the sea and made it to obey him. For ancient people, the sea was symbol of the negative or evil forces, but didn’t resist to the power and wisdom of God. Through his works God shows his care and protection in relation to the life, especially of the human being. This reality helps Job to understand that only good things come from God. The second reading speaks that Christ died and rose for our sake in order we live for him only. The reality of the baptism confirms that our vocation and identity is to belong to him. His love for us motivates us to do the best of ourselves for the good of others like he did for us. Like this we feel one with him, taking his way of thinking, of feeling and acting.

     After announcing the Kingdom of God in parables, Jesus invites his disciples “to cross over to another side of the lake”. Another side is symbol of another way of thinking, feeling and acting. This is the synthesis of the experience of the disciples with Jesus. They were invited to change their mentality in order to become more according to God’s plans. In some moment Jesus reacted hardly with Peter just because his resistance in this matter. “The disciples entered in the boat and took Jesus with them”. This is an important sign of their identification with the Master and his proposals. They aren’t alone. The boat is symbol of the life and the mission, mission which they are invited to carry out. Taking Jesus in the boat is to assume him in the life and entrust to him success of the mission. It is a mutual confidence: Jesus entrusts to them a mission and they entrust their lives to him.  

      The strong wind and the sea in this context are symbol of trials and difficulties. During all time they were tempted to think that they could resolve difficulties situations for own account (alone), leaving Jesus inactive in their lives. Of course that to say “Jesus was sleeping” doesn’t mean a real sleep, but it means the moments in which his presence and proposals were ignored. This situation caused panic and confusion in the life of the disciples. “The disciples call on Jesus to save them”. The call for help is expression that during their mission they were invited to show their faith in Jesus who was always present, confirming their words through marvellous deeds. The fear and the lack of faith were sign that they didn’t know Jesus very well: “Who is this man? Even the wind and waves obey him!”

    According to the mentality of the people of Ancient Covenant, only God has power to control the sea, putting limits to its borders. Jesus is really the Son of God, because has power over the sea and over all. This is the truth that the new followers of Jesus have to witness. For many times, the opposition against our work, our doubts and fears have reduced our capacity of believing. Jesus seems absent in our lives because maybe we don’t give him the place he deserves. We know that our strengths aren’t enough to face up the challenges of the journey. Jesus accompanies us with care and attention and expects to be consulted not only in critical moments. Let us allow that Jesus be awake in us in order to revive the hopes and to increase the faith.

Fr Ndega

NGUVU JUU YA VITU VYOTE

Jb 38: 1.8-11; 2Cor 5:14-17; Mk 4:35-41

        Liturujia ya Jumapili hii ni mwaliko kufanya mpya imani yetu katika Mungu aliye makini sana kwa maombi yetu kwa usaidizi na ni mwaliko pia kumpa mahali anapostahili katika maisha yetu. Somo la kwanza linachukuliwa kutoka kitabu cha Ayubu. Ayubu ni mwenye haki ambaye, hata kupitia mateso mengi hakukata tamaa kumwamini Mungu. Hadithi yake ni ishara ya maisha ya myahudi mwenye moyo ibada, anayetumia uhusiano wake na Mungu juu ya vitu vyote. Yeye ni kielelezo cha mtu anayechukua imani katika Mungu kama maana ya utambulisho na anabaki mwaminifu hata katika nyakati za majaribio. Andiko la leo linaeleza jinsi Mungu anavyoshinda upinzani wa bahari na aliifanya kumtii. Kwa watu wa kale bahari ilikuwa ishara ya nguvu za kupinga au mbaya, lakini haikupinga kwa nguvu na hekima ya Mungu. Kupitia kazi zake Mungu anaonyesha utunzaji na ulinzi wake kuhusu maisha, hasa maisha ya binadamu. Hali halisi hii inamsaidia Ayubu kufahamu kwamba vitu vizuri tu hutoka kwa Mungu. Somo la pili linaongea kwamba Kristu alikufa na alifufuka kwa ajili yetu ili tuishi kwake peke yake. Hali ya ubatizo inathibitisha kwamba wito wetu na utambulisho wetu ni kuwa kwake. Upendo wake kwetu unatuhamasisha kufanya vizuri zaidi sisi wenyewe kwa wema wa wengine kama alivyofanya kwetu. Kama hivyo tunahisi umoja naye, kuchukua njia yake ya kufikiri, kuhisi na kutenda.  

       Baada ya kutangaza Ufalme wa Mungu katika mifano, Yesu anawaalika wanafunzi wake “kuvuka juu ya ziwa kwa upande mwingine”. Upande mwingine ni ishara ya njia nyingine ya kufikiri, kuhisi na kutenda. Hii ni awali ya uzoefu wa wanafunzi na Yesu. Walialikwa kubadilisha mawazo yao ili yawe zaidi kulingana na mpango wa Mungu. Katika baadhi ya muda Yesu aliitikia kidogo tu na Petro kwa sababu upinzani wake katika mambo haya. Wanafunzi waliingia mashuani na wakamchukua Yesu nao”. Hii ni ishara muhimu ya utambulisho wao na Mwalimu na mapendekezo yake. Hawapo peke yao. Mashua ni ishara ya shughuli ya kila siku na ujumbe ambao wanaalikwa kuchukua na kuendelea. Kuchukua Yesu katika mashua ni kumchukua katika maisha na kumkabidhi matokeo ya kazi. Hii ni imani ya kubadilishana: Yesu anawakabidhi ujumbe na wao wanamkabidhi maisha yao.

        Upepo wenye nguvu na bahari katika hali halisi hii ni ishara ya majaribio na matatizo. Wakati wote walijaribiwa kufikiri kwamba waliweza kutatua hali halisi ya ugumu wao peke yao, wakimwacha Yesu asiyetenda maishani mwao. Bila shaka kwamba kusema maneno haya “Yesu alikuwa akilala usingizi” hayamaanishi usingizi wa kweli, bali wakati ambao uwepo wake ulipuuzwa. Hali halisi hii ilisababisha utisho na mchafuko maishani mwa wanafunzi. Wafuasi wanamwomba Yesu kuwaokoa”. Dua kwa usaidizi ni maonyesho kwamba wakati wa ujumbe wao walialikwa kuonyesha imani yao katika Yesu ambaye alikuwapo daima, akidhibitisha maneno yao kupitia matendo ya ajabu. Hofu na kutokuwa na imani kulikuwa ishara kwamba hawakujua Yesu vizuri sana: “Ni nani huyu, basi hata upepo na bahari humtii?”

     Kulingana na mawazo ya watu wa Agano la Kale, Mungu peke yake ana uwezo ili kutawala bahari, kuweka kikomo katika mwambao wake. Yesu ni Mwana wa Mungu wa kweli kwa sababu ana nguvu juu ya bahari na juu ya kila kitu. Huu ni ukweli kwamba sisi kama wafuasi wapya wa Yesu tunaalikwa kushuhudia. Mara nyingi tunakabiliana na upinzani, mashaka na hofu inayoupunguza uwezo wetu wa kuamini. Yesu anaonekana kutokuwepo maishani mwetu labda kwa sababu hatukumtoa mahali anapostahili. Tunajua kwamba nguvu zetu hazitoshi kukabili changamoto ya safari. Yesu anatuongozana na utunzaji na uangalifu, Hata hivyo anatarajia kushauriwa si kwa muda wa kihakiki tu, bali daima. Turuhusu kwamba yesu awe mwenye kuwa macho  miongoni mwetu ili alifufue tumaini letu na aiongeze imani yetu. 

Fr Ndega 

Mapitio: Sara

GOD GIVES STRENGTH AND VITALITY TO EVERYTHING

Reflection from Ez 17: 22-24; 2Cor 5: 6-10; Mk 4: 26-34

       The centrality of this liturgy is the silent and efficient presence of the Kingdom of God among us. God makes everything for our good and expects our total confidence in his action. The first reading speaks about the reality of Babylon’s exile in 597 B.C and presents Ezekiel as one of the prophets whom accompanied the people in this very difficult period. The people were without perspective of liberation and Ezekiel motivated them as messenger of God. According to the prophet, God didn’t forget the people; he is present among them and will set them free, bringing new life and making his people referential to announce the goodness of God to all nations. In his process of liberation the people is like a small plant which will become a big tree. So God will take his people, oppressed and humiliated, and will exalt them as instrument of his salvation. This way of acting of God is remembered in the hymn of Virgin Mary: “The Lord has brought down mighty kings from their thrones, and lifted up the lowly”.   

        According to St Paul we are like foreigner and exiled people in this world, very far from our own dwelling place. We belong to God and we cannot stay hold to this world, because the great gift of faith we have received from him give right direction to our life in order we reach secure destination in him himself. The gift of faith encourages us to assume our Christian identity close to Christ who is waiting for us to reward each one according to the choices we have done in this world. All of us are called to new life which can be achieved through saviour grace of God in Christ and the effort to do good while we are in this life.

        In the gospel Jesus speaks to the people using parables to explain the dynamic of the Kingdom of God. The first parable is about the seed which germinates and grows for itself; the collaboration of human being is only to scatter it and wait for the harvest in order to collect the fruit. The second one is about the smallness of the size of mustard seed and the greatness of the results of it. Why does Jesus speak to the people using parables? The option of Jesus for this kind of language is because of his identification with the reality of the simple people and because it is easier for their understanding. Like this he made accessible for the simple ones the great mysteries of the Kingdom of God. That is the way chosen by God to act, causing confusion to the doctors and powerful people, and revealing his mysteries to the poor and powerless.

        In his mission, Jesus didn’t announce himself; he announced the kingdom of God. The kingdom of God is the centre of his message. According to Jesus, the reality and dynamic of the Kingdom of God doesn’t depend on the efforts of human being, but the action of the grace of God offered freely. Each person is invited to do the best of oneself in order to collaborate with the growth of the Kingdom of God on earth, but totally entrusted to the God’s action. St John Calabria took seriously this commitment, seeking firstly the kingdom of God and its righteousness. He expresses this through the total confidence and surrender to the Providence of God the Father. In this truth lays our life and mission as Poor Servants of Divine Providence.   

     Many among us are farmer and these parables - besides the teaching about the reality of the kingdom of God - they were also motivation in order they may continue their daily straggles with patience and confidence in the divine action. These parables invite us to observe the process of growth of plantation in our fields, especially about maize and beans. All of us know that after the initial work of sowing, we are depending on the rain and the own strength of the seed. That is the action of God who appreciates the human effort as participation in the creation and blesses us with abundant harvest. Let us give thanks to God for the strength that he gives us to work honestly and may continue granting his blessings for the good of our families.

Fr Ndega

MUNGU ANAITOA NGUVU NA UHAI KWA VITU VYOTE

Kutafakari kutoka  Ezekieli 17: 22-24; 2Wakorinto 5: 6-10; Marko 4: 26-34

       Umuhimu wa liturujia hii ni uwepo kimya na ufanisi wa ufalme wa Mungu miongoni mwetu. Mungu anafanya kila kitu kwa wema wetu na anatarajia imani yetu kijumla katika kitendo chake. Somo la kwanza linaongea kuhusu hali ya utumwa wa Babeli katika mwaka wa 597 K.K. na linamzawadisha Ezekieli kama mmoja wa manabii aliyewaandama watu wa Israeli katika kipindi hiki kigumu. Watu hawakuwa na matarajio ya ukombozi, na Ezekieli aliwahamasisha kama mjumbe wa Mungu. Kulingana na nabii huyo, Mungu hakusahau watu; yeye yupo miongoni mwao na atawaokoa, akiwaletea maisha mapya na akiwafanya rejea kutangaza wema wake kwa mataifa yote. Katika mwendo huu wa ukombozi watu ni kama mmea mdogo utaokuwa mti mkubwa. Basi, Mungu atachukua watu wake waliodhulumiwa na walioaibishwa, atawainua kama chombo cha wokovu wake. Njia hii ya kutenda kwa Mungu inakumbukika katika wimbo wa Bikira Maria: “Bwana amewashusha wenye nguvu kutoka viti vyao vya enzi, na akawakweza wanyenyekevu”.

      Kulingana na Mtakatifu Paulo, sisi ni kama wageni, watu waliohamishwa ulimwenguni huu, mbali sana kutoka makao yetu penyewe. Sisi ni wa Mungu na hatuwezi kushikiliwa kwa ulimwengu huu, kwa sababu zawadi kuu ya imani tumepokea kutoka kwake inautoa mwelekeo kamili wa maisha yetu ili tufikie marudio salama katika Mungu mwenyewe. Zawadi ya imani inatuhamasisha kuchukua utambulisho wetu wa kikristu kwa uhusiano wa ndani na Kristu ambaye anatungojea ili kutuza kila mtu kulingana na chaguzi ambazo tumefanya katika dunia hii. Sisi sote tunaalikwa kwa maisha mapya yanayoweza kufikika kupitia neema ya wokovu wa Mungu katika Kristu na juhudi ya kufanya mema wakati tuko katika maisha haya.

        Katika injili Yesu anaongea kwa watu kutumia mifano ili kutueleza nguvu ya Ufame wa Mungu. Mfano wa kwanza ni kuhusu mbegu ambao unaota na unakua kwa nguvu wenyewe; ushirikiano wa binadamu ni kuutawanya tu, na kusubiri kwa mavuno ili kukusanya matunda. Wa pili ni kuhusu udogo wa kipimo cha mbegu ya haradali na ukuu wa matokeo yake. Kwa nini Yesu aliongea kwa watu akiitumia mifano? Chaguo la Yesu kwa njia hii ya lugha ni kwa sababu ya utambulisho wake na hali halisi ya watu wanyenyekevu na maana pia ni rahisi zaidi kwa ufahamu wao. Kama hii alifanya kufikika mafumbo makubwa ya Ufalme wa Mungu kwa wanyenyekevu. Hiyo ni njia iliochaguliwa na Mungu kutenda, akisababisha mchafuko kwa wenye uwezo na wenye nguvu, na akidhihirisha mafumbo yake kwa wanyenyekevu na maskini.

       Katika ujumbe wake, Yesu hakujitangaza; yeye aliutangaza Ufalme wa Mungu. Ufalme ni wa umuhimu katika ujumbe wake. Kulingana na Yesu, hali na nguvu ya Ufalme wa Mungu inategemea juhudi ya binadamu, bali kitendo cha neema ya Mungu inayotolewa bure. Kila mtu anaalikwa kufanya bora mwenyewe ili kushirikiana kwa ongezeko la Ufalme wa Mungu duniani, lakini aliyekabidhiwa kabisa katika kitendo cha Mungu. Kama hii alifanya Mt. Yohana Calabria, akitafuta kwanza Ufalme wa Mungu na haki yake kupitia imani na kujisalimisha kabisa kwa riziki ya Mungu Baba. Huu ni umuhimu wa ujumbe wetu kama Poor Servants of Divine Providence.

       Watu wengi miongoni mwetu ni wakulima na mifano hii badala ya mafundisho kuhusu hali ya Ufalme wa Mungu, ni hamasa pia ili waendelee shughuli yao ya kila siku kwa uvumilivu na imani katika kitendo ya Mungu. Mifano hii anatualika kuangalia mwendo wa ongezeko la mashamba katika uwanja, hasa kuhusu mahindi na maharagwe. Sisi sote tunajua kwamba baada ya kazi ya kwanza ya kupanda tunategemea mvua na nguvu ndani ya mbegu. Hiki ni kitendo cha Mungu anayethamini juhudi ya binadamu kama ushiriki katika uumbaji na anatubariki kwa mavuno mengi. Tumshukuru Mungu kwa nguvu ambayo anatupa ili kufanya kazi kwa uaminifu na aendelee kutupatia Baraka zake kwa manufaa ya familia zetu. 

Fr Ndega

Mapitio: Sara 

FUMBO LA MWILI NA DAMU YA KRISTU

Kutafakari toka Kutoka 24: 3-8; Ebr 9: 11-15; Mk 14: 12-16, 22-26

       Siku ya leo tunaalikuwa kuadhimisha sikukuu ya Mwili na Damu ya Kristu, fumbo la imani yetu. Hii ni nafasi maalum kuonyesha shukrani yetu na upendo wetu kwa zawadi kuu ya Ekaristi takatifu. Hii ni siku ili kutafakari kuhusu uwepo wa kweli wa kristu katika maumbo ya mkate na divai. Ekaristi takatifu ni fumbo la kujisalimisha kwake kwa upendo kwa wokovu wa ulimwengu. Ekaristi ni adhimisho la fumbo la Mungu ambaye anatumikia, yupo karibu nasi na ndani yetu. Hilo ni fumbo la ushirika ambao tunahusishwa kama washirika katika uhai wake. Ekaristi ni sakramenti ya Agano jipya na milele kupitia hilo Kristu anatuunganisha naye na miongoni mwetu wenyewe kama wana wa watu wapya wa Mungu, Kanisa.

       Masono ya leo yanaongea kuhusu hali halisi hii. Kulingana na somo la kwanza, umuhimu wa agano ambalo Mungu anaanzisha na watu wake ni Amri kumi. Amri ni mwongozo, zawadi zake Mungu kwa watu ili waishi kulingana na matarajio yake. Musa ni mpatanishi mwema ili maneno ya Mungu yatangazwe kwa watu kikamilifu yakiwahamasisha kuchukwa Amri hizi kwa uaminifu. Damu ya wanyama  waliomchinjia Mungu ikanyunyizwa juu ya watu ikithibitisha ahadi ya kubadilishana kati ya Mungu na watu wake. Somo la pili linaongea kwamba Yesu ni Kuhani wa agano jipya na milele. Ukuhani wake ni mkubwa zaidi kuliko ukuhani wa agano la kale  kwa sababu una asili ya Mungu. Yeye hakuhitaji kumtolea Mungu sadaka, bali alijitoa kama sadaka kamili na, kupitia damu yake alipata wokovu kwa ubinadamu wote.

       Hali halisi ambayo Injili linatutafakarisha ni Ekaristi ambayo ina mizizi katika ibada ya Wayahudi. Yesu alitaka kusherehekea pasaka na wanafunzi wake. Basi, akihisi wenye uhuru kabisa, "Alitwaa mkate, akashukuru, akaumega, akawapa...” “Kisha akatwaa kikombe akifanya vivyo hivyo na wote wakakinywea”. Vitendo hivi vya Yesu na wanafunzi wake vilivyofanyika katika hali ya familia na kujiamini, vilikuwa mwaliko wa uzoefu wa kushiriki pamoja na makubaliano. Mkataba kati ya Mungu na watu wake katika agano la Sinai ulishindwa na Yesu ambaye alifanya mkataba mpya, Agano jipya kati ya Mungu na Watu wake wapya  - ambalo ni Kanisa. Akitumia Ibada ya Wayahudi, Yesu alianzisha Ibada mpya, ni kwamba, Mlo wa Ekaristi, akitangaza kwa Wafuasi wake ukombozi kamili ambao ulikuwa ukija na kwamba alitamani kwa shauku kushiriki na rafiki zake. Katika karamu hii ya mwisho, Yesu alijitoa kama chakula na kinywaji, akionyesha maana ya kujisalimisha kwake kwa uhuru na kwamba pia lazima kuwa tabia ya maisha ya wafuasi wake. Wao lazima kuendelea mwendo huu kwa kumkumbuka Yesu.

       Hili ni fumbo la imani yetu:  tunaalikwa kuadhimisha fumbo la Mwili na Damu ya Kristu kwa upendo na unyenyekevu na kumjua Mungu kama yeye ndiye. Hili ni Fumbo la Paska, ambalo linajumuisha mateso, kifo na ufufuko wa Yesu. Yeye alianzisha Ekaristi akiutoa mwili na damu yake katika ibada, akiandaa wanafunzi wake kwa kujisalimisha kwake msalabani. Katika sakramenti hi jumuiya ya kikristu inaalikwa kuhisi mmoja na Kristu, kuchukua naye tangazo la ushindi wake juu ya mauti ambao unakamilika na maisha mapya yanapatikana kwa wote.

      Katika Ekaristi uwepo wa Yesu ni hai, wenye nguvu, una maana ufanisi, wenye uwezo wa kutoa matokeo mazuri. Yesu katika Ekaristi huleta mabadiliko katika maisha yetu. Kama hii, katika Ekaristi tunabadilishwa katika fumbo tunaloadhimisha, kukubali ukweli wa Fumbo la pasaka kama “Pasaka ya Kristu katika Pasaka yetu na Pasaka yetu katika Pasaka ya Kristo”. Hivyo baada ya kila adhimisho ya Ekaristi tuna changamoto kurudia shughuli za kila siku kama mashahidi wa Kristo anayetoa maisha yake kwa upendo kwa wote kuwe na maisha kamili. Basi, tumshukuru Mungu kwa uzoefu wa udugu tunaoishi katika kila misa takatifu tunayoadhimisha. Ili tuweze kulima uhusiano wa ndani na Yesu ili kutumikia wengine kwa ukarimu.

Fr Ndega 

Mapitio: Sara

COMMUNION IN THE LOVE

Dt 4: 32-34, 39-40; Rom 8: 14-17; Mt 28: 16-20

      We are celebrating the solemnity of the Holy Trinity. The Holy Trinity is the mystery of God in Three Persons: Father, Son and Holy Spirit, the divine and perfect community. The Holy Trinity is communion of love because God is love. The love is the nature of God. So, “God is Trinity because is love”. God wanted to be community in order to share his love and his life. He is unique but does not live alone because wanted to be communion. All creation is extension of his being and his mystery. All are called to be expression of his love and goodness. Let us praise God is his of communion of love, Glory be to the Father and to the Son and to the Holy...

       When we say “In the name of the Father and the Son and Holy Spirit”, we are speaking about the unique and the same God, whom is present here and in everywhere. He is very far but in the same time is very close to us. It is not a mystery to be understood but to be welcomed. Some history can help us in this process: One day St Augustine was walking along the beach, questioning himself about the mystery of the Holy Trinity, “How is it possible God to be One and Three in the same time?” Suddenly, he observed a small boy whom made a hole in the sand and ran up to the sea, took a little water, walked back and put in the hole. After having observed this game of the boy for many times, Augustine resolved to ask him the reason of that game. The boy answered: “I’m trying to put all that water of the see inside of this hole”. Astonished, Augustine exclaimed: “But it is impossible!”. Then, the boy answered: “It is easier for me to put all that water in this small hole than you to get understanding about the mystery of the Holy Trinity with your intelligence”. After that the boy disappeared and St Augustine said to himself: “Maybe that boy would be an angel.”

        This history prepares us to welcome the message of the readings of this day. The First reading is invitation to the recognition of the greatness and power of God. He uses his power and strength to do marvellous deeds for the life of his people, his own. Before the fidelity and care of God the people are invited to follow his guidelines, because they are expression of his love and condition to preserve the life. The message of the Second reading is part of the spirituality developed for St John Calabria. According to this reading, the Father of Jesus is also our Father. He has given his Holy Spirit to us so that we may live as children. The action of his Spirit in us confirms that we are his children and that we can call God our Father in total freedom. If we are children we are also heirs with Jesus of the same divine gifts, that is, participation in the same life of God. This participation is possible for us through the baptism. When we are baptised we became living temple of God, dwelling of the Holy Trinity. Like it happened with the first disciples, Jesus shares this authority with us, making us partakers in the mystery of his relationship with the Father and sends us as messengers of this good news.

       The centrality of the message Jesus entrusted to us is that he is one unique reality with his Father and his Holy Spirit. They are together and act together in total cooperation. This relationship is not closed in itself but is an invitation to the participation. A human family was born from this mystery and our communities must follow this model in order to be effective presence in the society. When we love one another we express the vitality of the Holy Trinity. When we live relation of intimacy with Jesus, we are close to the Father and the Holy Spirit in the same way. Our experience of Jesus in the Holy Eucharist is a Trinity Experience. God serves us, He is close to us, is within us, unites us with himself and unites us among ourselves. It is the mystery of his communion in which we are involved as partakers in his life. For that let praise Glory be to the Father, and to the Son and to the Holy Spirit...

Fr Ndega

USHIRIKA KWA UPENDO

Kum 4: 32-34, 39-40; Rum 8: 14-17; Mt 28: 16-20

       Tunaadhimisha sikukuu ya Utatu Mtakatifu. Utatu Mtakatifu ni fumbo la Mungu katika Watatu: Baba, Mwana na Roho Mtakatifu, Jumuiya ya umungu na ukamilifu. Utatu Mtakatifu ni ushirika wa upendo kwa maana Mungu ni upendo. Upendo ni asili ya Mungu. Hivyo, “Mungu ni Utatu kwa sababu ndiye upendo”. Mungu alitaka kuwa jumuiya ili kushiriki upendo na uhai wake. Yeye ni wakipekee bali haishi peke yake kwa sababu alitaka kuwa na ushirika. Uumbaji wote ni uenezi wa kuwa kwake na fumbo lake. Wote wanaitwa kuwa maonyesho ya upendo na wema wake. Tumsifu Mungu kwa ushirika wake wa upendo, atukuzwe Baba na Mwana na... 

       Tunaposema “Kwa jina la Baba na la Mwana na la Roho Mtakatifu”, tunaongea kuhusu Mungu wakipekee na usawa, ambaye yupo hapa na kila mahali. Yeye ni mbali sana lakini yu pia karibu sana nasi. Hilo si fumbo kufahamiwa bali kukaribishwa. Hadithi fulani inaweza kutusaidia katika mwendo huu, “Siku moja Mtakatifu Agostino alikuwa akitembea kwa kuambaa pwani, akijiuliza maswali kuhusu fumbo la Utatu Mtakatifu, “inawezekanaje Mungu kuwa Mmoja na Mtatu kwa wakati sawa? Ghafla, aliangalia mtoto mdogo aliyefanya shimo katika mchanga na akakimbia mpaka bahari, akachukua maji kidogo, akarudi na akaweka maji shimoni. Baada ya ameangalia mchezo huu wa mtoto mdogo kwa mara nyingi, Agostino aliamua kumuliza maana ya mchezo huo. Mtoto mdogo akamjibu akasema: “Najaribu kuweka maji yale yote ndani shimo hii”. Alishangaa, Agostino akasema: “Bali isiowezekana!” Kisha, mtoto mdogo akajibu akasema: “ni rahisi zaidi kwangu kweka maji yale yote shimoni humu kuliko wewe kupata kufahamu fumbo la Utatu Mtakatifu na akili yako. Hatimaye mtoto mdogo alitoweka na Mtakatifu Agostino akajiambia: “Labda mtoto mdogo huyo angekuwa malaika.”

       Hadithi hii inatuandaa ili kuukaribisha ujumbe wa masomo ya siku ya leo. Somo la kwanza ni mwaliko kwa utambulisho wa ukuu na nguvu ya Mungu. Anaitumia nguvu yake ili kutenda matendo mazuri kwa maisha ya watu wake, mali yake. Mbele ya uaminifu na utunzaji wa Mungu watu wanaalikwa kuifuata miongozo yake kwa sababu hiyo ni maonyesho ya upendo wake na kigezo ili kuhifadhi maisha yao. Ujumbe wa Somo la pili ni sehemu ya kiroho kilichositawi na Mtakatifu Yohana Calabria. Kulingana na somo hili, Baba wa Yesu ni Baba yetu pia. Ametupa Roho wake Mtakatifu ili tuishi kama watoto. Kitendo cha Roho huyu Mtakatifu ndani yetu kinathibitisha kwamba sisi ni watoto wake na tunaweza kumwita Baba yetu kwa uhuru jumla. Ikiwa sisi ni watoto sisi pia ni warithi na Yesu kuhusu zawadi za umungu sawa, ni kwamba, ushiriki katika uhai wa Mungu pia. Ushiriki huu unawezekana kupitia ubatizo. Tulipobatizwa tulikuwa hekalu hai la Mungu, makao wa Utatu Mtakatifu. Kama alivyowatokea na wanafunzi wa kwanza, Yesu ameshiriki mamlaka yake nasi, kutufanya washiriki katika fumbo la uhusiano wake na Baba na ametutuma kama wajumbe wa habari njema hii.     

        Umuhimu wa ujumbe Yesu ametukabidhi ni kwamba yeye ndiye ukweli mmoja na Baba wake na Roho wake Mtakatifu. Wao ni pamoja na wanatenda pamoja kwa ushiriano kamili. Uhusiano huu usiofungwa katika wenyewe bali ni mwaliko kwa ushiriki. Familia ya binadamu ilizaliwa kutokana na fumbo hili na jumuiya zetu lazima kufuata kielelezo hiki ili kuwa na uwepo ufanisi katika jamii. Wakati sisi hupendana tunaonyesha nguvu za uhai kutokana na Utatu Mtakatifu. Tunapouishi uhusiano wa ndani na Yesu sisi ni karibu na Baba na Roho Mtakatifu kwa njia sawa. Uzoefu wetu wa Yesu katika Ekarist ni uzoefu wa Utatu. Mungu anatumikia, yeye ni karibu nasi na ndani yetu; anatuunganisha naye na miongoni mwetu wenyewe. Hilo ni fumbo la ushirika ambao tunahusishwa kama washirika katika uhai wake. Kwa hivyo tuombe Atukuzwe Mungu Baba na Mwana na Roho Mtakatifu...

Fr Ndega

Mapitio: Sara