COMPASIÓN Y COMPARTIR: LA “OTRA ORILLA” DEL DISCIPULADO

Reflexionando Jn 6, 1-15

No pocas veces los Evangelios narran que Jesús va para la “otra orilla” o para “el otro lado” del lago. Se no fuese significativo y hasta determinante, los evangelistas no lo resaltarían tanto. Este movimiento traduce un estilo de vida propio de Jesús y  aquellos que están con él automáticamente se sienten invitados a hacer lo mismo. Es por eso que dice que estar con Jesús es andar en contramano de lo que se piensa  en la sociedad. Esta reflexión quiere, por lo tanto, profundizar los desafíos de esta travesía y las sorpresas encontradas en la otra orilla.

Antes que nada, en esa otra orilla él se depara con numerosas multitudes – los pobres – que ya han hecho la experiencia de su misericordia a favor de sus enfermos y que reconoció en él una característica singular de humanidad que sólo puede venir de Dios. Jesús toma la opción por la otra orilla o por el otro lado porque allá están los pobres, los enfermos, los explotados, los hambrientos. Jesús no huye de ellos, sino que va a su encuentro, posibilitando también el movimiento de los pobres hacia él.

Jesús sube al monte con sus discípulos. El monte en la Sagrada Escritura está siempre relacionado con la experiencia de la manifestación divina. Esta situación nos hace recordar a Moisés cuando subía al monte para hablar con Dios. Los montes más conocidos en la Biblia son el Horeb, llamado “Monte de Dios”; Sinaí, donde Dios hizo alianza con su pueblo; y el Tabor, donde Jesús se transfiguró delante de sus discípulos. Para revelar el proyecto de amor y liberación del Padre, Jesús buscaba mantener siempre la comunión orante con él. A partir del monte y del encuentro con Dios él ve mejor las necesidades de las personas que están delante suyo y a su alrededor. El pueblo siente hambre y eso atrae la compasión de Jesús. Él no se queda en sí mismo, comparte con sus discípulos, incluyéndolos en el proceso de formación para el discipulado. Todo lo que Jesús realiza a favor de las personas es también parte de un aprendizaje para sus discípulos.

En la “comunidad” de Jesús, encontramos diferentes tipos de personas y estilos diferentes de seguir al Maestro. Hay discípulos que como Felipe creen que necesitan primero estar estabilizados económicamente para después ayudar a quien necesita. Hay discípulos como Andrés, que creen que los pequeños gestos, las pequeñas iniciativas son bienvenidas, pero no tiene fuerza suficiente para dar vida nueva a quien no ve más horizontes para su vida. Hay discípulos que siguiendo fielmente al maestro piden al pueblo que se siente, o sea, aprendió que el pueblo no es esclavo de nadie y que merece una vida digna, señal de la plenitud escatológica. Este tipo de discípulo aprendió a servir verdaderamente y contribuye con algo muy valioso para otra sociedad posible.

El compartir parece ser central en todo este proceso, pues sacia a todos y todas, evitando acumular y desperdiciar. Anuncia una gran verdad: los bienes de la creación son parte de la generosidad divina; están hechos para todos y deben estar a disposición de todos. Se hay gente pasando hambre es porque hay gente que acumula. Todos tenemos un dedo en el sufrimiento del pobre, del hambriento. La solución para la crisis económica en muchos lugares del mundo no está en comprar o vender más o menos, sino en distribuir más. Algunos ejemplos entre nosotros testifican que es posible una situación mejor cuando cada uno da de su pobreza. Algunos documentos de la Iglesia, llamando la atención sobre la perversidad de las estructuras injustas, denuncian el modelos de desenvolvimiento adoptado en los países pobres, que vienen generando “ricos cada vez  más ricos a costa de pobres cada vez más pobres” (Puebla nº 30).

En este texto, como comunidad cristiana, tenemos la tarea de un testimonio más auténtico, que esté de acuerdo con las opciones de Jesús, o sea, nuestro testimonio debe ser una denuncia profética, reveladora de la realidad, tantas veces escondida y enmascarada. El miedo de perder la amistad y privilegios, muchas veces, nos deja de manos atadas y voz apagada. Si no podemos ser más la voz de los que no tienen voz y vez, ¡para qué sirve la vida cristiana entonces! Un tercio de la humanidad pasa hambre. Se eso no nos lleva a sentir compasión-indignación, ¿cuál es el sentido de nuestra misión? El centro de nuestra vida cristiana es la Eucaristía, en la que recibimos a Jesús, pan de vida. A través de ella saciamos nuestra hambre de Dios y nos responsabilizamos con el hambre de las personas. La gran pregunta que brota de esta situación es: ¿Qué sentido tiene la eucaristía compartida en la Iglesia si no podemos compartir lo que tenemos con quien más necesita? Mientras haya, al menos, una persona que pase hambre, no estará realizado plenamente el ideal de la eucaristía. Hoy, más que nunca, es necesario pasar a la otra orilla si queremos andar con Jesús marcando la diferencia en la vida de las personas.

Fr Ndega

Traducción: Nómade de Dios.

COMPAIXÃO E PARTILHA: A “OUTRA MARGEM” DO DISCIPULADO

Refletindo Jo 6, 1-15

       Não poucas vezes os evangelhos narram que Jesus passa para a ‘outra margem’ ou para o ‘outro lado’ do lago. Se não fosse significativo e até determinante, os evangelistas não salientariam tanto. Este movimento traduz um estilo de vida próprio de Jesus e aqueles que estão com ele automaticamente sentem-se convidados a fazer o mesmo. É por isso que se diz que estar com Jesus é andar na contramão do que se pensa na sociedade. Esta reflexão quer, portanto, aprofundar os desafios desta travessia e as surpresas encontradas nessa outra margem.

      Antes de tudo, nessa outra margem ele se depara com numerosa multidão - os pobres - que já tem feito a experiência de sua misericórdia em favor dos seus doentes e que percebeu nele uma característica singular de humanidade que só pode vir de Deus. Jesus toma a opção pela outra margem ou pelo outro lado porque lá estão os pobres, os doentes, os explorados, os famintos. Jesus não foge deles, mas vai ao seu encontro, possibilitando também o movimento dos pobres até ele.

      Jesus sobe o monte com os seus discípulos. O monte na Sagrada Escritura está sempre relacionado a experiência da manifestação divina. Esta situação nos faz lembrar Moises quando subia o monte para falar com Deus. Os montes mais conhecidos na Bibli são Horebe, chamado “Monte de Deus”; Sinai, onde Deus fez alianza com o seu Povo; e o Tabor, onde Jesus se transfigurou diante dos seus discipulos. Para revelar o projeto de amor e libertação do Pai, Jesus buscava manter sempre comunhão orante com ele. A partir do monte e do encontro com Deus ele enxerga melhor as necessidades das pessoas que estão diante de si e à sua volta. O povo sente fome e isso atrai a compaixão de Jesus. Ele não fica só para si, mas partilha com seus discípulos, incluindo no processo de formação para o discipulado. Tudo o que Jesus realiza em favor das pessoas é também parte de um aprendizado para os seus discípulos.

       Na “comunidade” de Jesus, encontramos diversos tipos de pessoas e estilos diferentes de seguir o Mestre. Há discípulos que como Filipe acha que precisa estar primeiro estabilizado economicamente para depois ajudar a quem necessita. Há discípulos que como André, acreditam que os pequenos gestos, as pequenas iniciativas são bem-vindos, mas não tem força suficiente para dar nova vida a quem não vê mais horizontes para as suas vidas. Há discípulos que seguindo fielmente o mestre pede o povo para sentar, ou seja, aprendeu que o povo não é escravo de ninguém e que merece vida digna, sinal da plenitude escatológica. Este tipo de discípulo aprendeu a servir verdadeiramente e contribui com algo muito valioso para outra sociedade possível.

      A partilha parece ser central em todo este processo, pois sacia a todos e todas, evitando acúmulo e desperdício. Anuncia uma grande verdade: os bens da criação fazem parte da generosidade divina; foram feitos para todos e devem estar à disposição de todos. Se há gente passando fome é porque há gente que acumula. Todos nós temos um dedo no sofrimento do pobre, do faminto. A solução para a crise econômica em muitos lugares do mundo não está em comprar ou vender mais ou menos, mas em distribuir mais. Alguns exemplos entre nós testemunham que é possível uma melhor situação quando cada um dá de sua pobreza. Alguns documentos da Igreja, chamando a atenção sobre a perversidade das estruturas injustas, denunciam o modelo de desenvolvimento adotado nos paises pobres, que vem gerando “ricos cada vez mais ricos às custas de pobres cada vez mais pobres” (Puebla n. 30). 

      Neste contexto, como comunidade cristã, temos a tarefa de um testemunho mais autêntico, que esteja de acordo com as opções de Jesus, ou seja, o nosso testemunho deve ser uma denúncia profética, reveladora da realidade, tantas vezes escondida e mascarada. O medo de perder a amizade e privilégios, muitas vezes, nos deixa de mãos atadas e voz abafada. Se não conseguimos mais ser voz dos que não tem voz e nem vez, para que serve a vida cristã, então!? Um terço da humanidade passa fome. Se isso não nos leva a sentir compaixão-indignação, qual o sentido da nossa missão? O centro da nossa vida cristã é a eucaristia, em que recebemos Jesus, o Pão da vida. Através dela, saciamos nossa fome de Deus e nos responsabilizamos com a fome das pessoas. O grande questionamento que brota desta situação é: Que sentido tem a eucaristia partilhada na Igreja se não conseguimos partilhar o que temos com quem mais precisa? Enquanto houver, ao menos, uma pessoa que passe fome, não estará realizado plenamente o ideal da eucaristia. Hoje, mais do que nunca, é preciso, passar para a outra margem, se quisermos andar com Jesus fazendo a differença na vida das pessoas.

Fr Ndega

HURUMA NA KUSHIRIKIANA KAMA NG’AMBO YA UANAFUNZI

Kutafakari kutoka Jo 6, 1-15

     Mara nyingi injili zinasimulia kwamba Yesu anavuka ziwa. Ikiwa haikuwa na maana maalum  hata kigezo, wainjilisti hawangekiongea sana. Mwendo huu unatafsiri njia sahihi ya Yesu na wale ambao wako pamoja naye wanaalikwa kufanya vivyo hivyo. Kwa hivyo kwa kawaida husemwa kwamba kuwa pamoja na Yesu ni kuwa dhidi ya mawazo ya jamii. Kutafakari huku kunataka kuimarisha changamoto ya ungano huu na mshangao inayokutwa katika ng’ambo hii.

      Kwanza kabisa, katika ng’ambo hii Yesu anaukabili umati wa watu, walio maskini, ambao wamekuisha pitia huruma yake kwa ajili ya wagonjwa wao na walitambua katika yeye tabia sahihi ya binadamu ambayo inaweza kutoka kwa Mungu peke yake. Yesu anachagua kuwako katika ng’ambo au katika upande mwingine kwa sababu pale wako maskini, wagonjwa, wanaoteseka na walio na njaa. Yesu hatoroki kutoka kwao, bali anawaendea, kuwezesha pia mwendo wa watu hawa kwa yeye. Yesu anapanda mlima pamoja na wanafunzi wake. Mlima katika Biblia mara nyingi una uhusiano na uzoefu wa ufunuo wa Mungu. Hali hii inatukumbusha Musa alipopanda mlima ili kuongea na Mungu. Milima iliyojulikana zaidi katika Biblia ni Horebu, iliyoalikwa pia “Mlima wa Mungu”; Sinai, ambapo Mungu alianzisha Agano na watu wake; na Tabor, ambapo Yesu alijibadilisha mbele ya wanafunzi wake. Ili kudhihirisha mpango wa upendo na ukombozi wa Baba, Yesu alitafuta daima ushirika naye. Kutokana na mlima na mkutano na Mungu, Yesu anaona vizuri mahitaji ya watu kandokando na mbele yake. Watu wana njaa and hali hii inauvutia uangalifu na huruma ya Yesu. Haiweki hali hii kwa yeye mwenyewe tu, bali anashiriki na wanafunzi wake, ikiwamo katika mwendo wa malezi kwa uanafunzi. Kila kitu ambacho anatenda kwa ajili ya watu ni sehemu ya kujifunza kwa wanafunzi.

     Katika “shule” ya Yesu, tunakuta aina mbalimbali ya watu na njia tofauti ya kumfuata Mwalimu. Kuna wanafunzi ambao kama Filipo wanafikiri kwamba ni lazima kwanza kuwa na pesa nyingi ili baadye kumsaidia mtu anayehitaji. Kuna wanafunzi kama Andrea ambao wanaamini kwamba ishara au ari ndogo zinakaribishwa, lakini hazina nguvu kuyatoa maisha mapya kwa wale wanaopoteza tumaini la kuishi. Kuna pia wanafunzi ambao kumfuata Mwalimu kwa uaminifu wanawaambia watu kuketi kama wenye uhuru na wanaostahili maisha ya kustahiki, ishara ya uzima wa milele. Aina hii ya mwanafunzi alijifunza kutumikia kwa kweli na anasaidia kwa kito kinachothamini sana kwa njia nyingine ya jamii.

     Katika mwendo huu wote kushirikiana kunaonekana kigezo kikuu, kwa sababu watu wote walishiba, wakiepa mkusanyiko/ukusanyaji na ubadhirifu. Kunatangaza ukweli mkubwa, ni kwamba, zawadi za uumbaji ni ukarimu wa Mungu, zilifanyika kwa wote na zinapaswa kupatikana kwa wote. Ikiwa kuna watu bila chakula ni kwa sababu kuna wengine wanaokusanya kwa wao wenyewe. Sisi sote tuna ushiriki katika mateso ya maskini na wenye njaa. Uamuzi/ufumbuzi kwa mgogoro wa kiuchumi katika mahali pengi pa ulimwengu si kununua au kuuza zaidi au chini ya zaidi, bali ni katika kugawanya/kusambaza zaidi. Baadhi ya vielelezo miongoni mwetu vinaonyesha kwamba inawezekana kupitia hali nzuri wakati kila mtu anatoa kutokana na umaskini wake. Hati za Kanisa katoliki, zikiuita uangalifu wetu kuhusu uovu wa miundo jeuri zinashutumu aina ya kuendeleza iliyochukuliwa katika nchi maskini “imetajirisha baadhi ya watu milele kwa muda imesababisha umaskini milele kwa wengine (Puebla n. 30).”

      Katika mazingira haya, kama jumuiya ya kikristu, tuna ahadi ya ushahidi halisi zaidi ili uwe kulingana na chaguzi za Yesu. Katika maneno mengine, ushahidi wetu lazima kuwa ufunuzi wa unabii, unaodhihirisha hali inayofichwa na yenye barakoa. Hofu ya kupoteza urafiki na upendeleo, mara nyingi, inaifunga mikono yetu na inanyamazisha sauti yetu. Ikiwa hatupati kuwa sauti ya wale wasio na sauti na wasio na nafasi, maisha yetu ya kikristu yanamaanisha nini? Watu wengi hawana chakula. Ikiwa hali hii haisababishi huruma na hasira kwetu, ujumbe wetu una maana gani? Umuhimu wa maisha yetu ni Ekaristi takatifu kupitia hii tunampokea Yesu, Mkate wa uzima. Kupitia Ekaristi tumeshiba njaa yetu ya Mungu na tunachukua ahadi ya njaa ya watu. Swali kuu kutoka hali hi ni, ekaristi inashirikiwa kanisani inamaanisha nini ikiwa hatupati kushiriki kile tunacho na mtu anayehitaji? Wakati mmoja tu awe bila chakula mpango wa Ekaristi hautakamilika. Siku hizi zaidi kuliko zamani ni lazima kupita kwa upande mwingine ikiwa tunataka kuandamana na Yesu ili kufanya utofauti maishani mwa watu.

Fr Ndega

Mapitio: Sara

THE SUCCESS OF THE MISSION

Am 7: 12-15; Aph 1: 3-14; Mk 6: 7-13

     The prophet Amos was chosen by God to prophesy in the difficult reality of the people of Israel (north Kingdom): the social inequality, the injustice against the poor people and the use of the religion according to the personal interests of the king. Besides the temple of Jerusalem (south Kingdom) existed also the temple of Bethel, in time of the king Jeroboam II. When Amos started his mission in that place, he met the priest of Bethel’s temple, Amaziah, who made opposition against his prophecy. Amaziah is the kind of person who is paid to maintain the structure of the temple and justify the unjust system of the king. Before the mistreatment received Amos revealed the reason and the motivation of his vocation. His mission of prophet doesn’t depend on payment, but it is a free divine initiative and it is invitation to gratuity.

     The second reading is a hymn of thanksgiving to God who has blessed us in Christ since the world began. Because his love we are his sons and daughters. Through the mission of Jesus Christ we were freed from our sins in order we develop our vocation to holiness. This vocation makes part of a plan of wisdom and kindness of our God, who in Christ has chosen us to be his own people. The Spirit of God helps us to live faithfully our vocation and grant to us the fulfilment of his promises. According to second Vatican council the holiness is universal vocation. All of us are called to this vocation. And according to St John Calabria, we don’t need to do extraordinary things in order to be holy. We can reach the holiness through the ordinary things in our daily life. It is enough that our intentions to do anything may be holy.    

     After having been rejected in his hometown, Jesus continued his mission in the villages round there where he was most welcomed. He could perform his mission alone, but didn’t want. For that he called twelve apostles as collaborators. Before sending them in mission, he proposed to them an intense experience of life, taught them with the authority received from the Father, shared with them his sensitivity in relating to the reality of sorrow and suffering of the people; before them he acted with authority against evil forces which paralyse the people, preventing them to participate integrally in the society. Finally, he gave general instructions to them, especially about the necessity of simple lifestyle and sent them two by two.

    The initiative of the calling comes from Jesus. He didn’t search for powerful or influential people in the society. He chose simple people, workers and very sensible to the newness of God revealed by his Son. The contents of the instructions given by Jesus follow a direction totally different of the human mentality. In order to have success in their mission the apostles had to overcome some human tends which are very present in our life:  against the tend to act individually, we are called to act together and to help one another in community for the good of the community; against the tend to dominate, Jesus proposes to us his authority in order to serve the people; against the tend to have possessions, Jesus proposes the renunciation, the detachment; against the tend to impose, our announcement is a proposal, proposal of conversion, of liberation, of change of life. We must respect the freedom of the people.

     The mission shared by Jesus with his apostles is curried on actually for all of us, his new followers. It is fundamental the openness to the divine inspiration in order we have motivation to assume the simple lifestyle proposed by Jesus, with the same courage and conviction of Amos, even when find opposition against our initiatives. The expectation of Jesus is that the proposal of conversion which we announce to others may be expression of the transformation that we have experienced through the meeting with his mercy. May the gratuity and generosity be the constant characteristics of our mission so that through us may God grant abundant life to all.

Fr Ndega

MAFANIKIO YA UJUMBE

Amosi 7: 12-15; Waefeso 1: 3-14; Mk 6: 7-13

      Nabii Amosi alichaguliwa na Mungu ili kutabiri katika rali ralisi ya ugumu ya watu wa Israeli (Ufalme wa Kaskazini), ni kwamba, kukosekana kwa usawa katika jamii, udhalimu dhidi ya maskini na matumizi ya dini kulingana na mvuto binafsi ya mfalme. Badala ya hekalu la Yerusalemu (Ufalme Kusini) lilikuwa na hekalu nyingine likaloitwa Betheli kwa muda wa mfalme Yeroboamu wa II. Amosi alipoanza ujumbe wake katika mahali hapo, alikutana na kuhani wa hekalu la Betheli, aliyeitwa Amazia, ambaye alifanya upinzani dhidi ya unabii wa Amosi. Amazia ni aina ya mtu aliyelipwa ili kudumisha mfumu wa hekalu na kuhalalisha mfumu wa udhalimu wa mfalme. Kabla ya kutendewa vibaya, Amosi alidhihirisha maana na hamasa ya wito wake. Ujumbe wake wa nabii hautegemei ada, bali ni ari ya bure ya Mungu na ni mwaliko kwa bure.

       Somo la pili ni wimbo wa shukrani kwa Mungu ambaye ametubariki katika Kristu tangu mwanzo wa ulimwengu. Maana ya upendo wake, sisi ni wana na mabinti wake. Kwa ujumbe wa Yesu Kristu tumesamehewa dhambi zetu ili tustawi wito wetu kwa utakatifu. Wito huu ni sehemu ya mpango wa hekima na wema wa Mungu ambaye katika Kristu ametuchagua ili tuwe watu wake mwenyewe. Roho wa Mungu anatusaidia kuishi wito wetu kwa uaminifu na atatupatia utimizaji wa ahadi yake. Kulingana na Baraza ya Vatikano ya II utakatifu ni wito wa mambo yote. Sisi sote tunaitwa kwa wito huu. Kulingana na Mt Yohana Calabria, “hatuhitaji kufanya vitu vya ajabu ili kuwa takatifu. Tunaweza kufikia utakatifu kupitia hali ya kawaida maishani ya kila siku. Inatosha kwamba nia zetu kufanya chochote ziwe takatifu.”      

      Baada ya kumekataliwa kijijini chake, Yesu aliendelea ujumbe wake vijijini kandokando pale ambapo alikaribishwa sana. Aliweza kufanya kazi yake peke yake, bali hakutaka. Kwa hivyo aliwaita Mitume kumi na wawili kama washirika. Kabla ya kuwatuma kwa ujumbe, aliwapendekezea uzoefu wa ndani wa uzima; akawafundisha kwa uwezo aliopokea kutoka kwa Baba; akashirika nao unyeti wake kuhusu hali ya huzuni na mateso ya watu; kabla yao alitenda kwa mamlaka dhidi ya nguvu za maovu ambayo yaliwapooza watu, yakiwazuia kushiriki kikamilifu katika jamii. Hatimaye aliwapa maelekezo, hasa kuhusu mahitaji ya njia ya unyenyekevu wa maisha na akawatuma wawiliwawili.    

     Ari ya mwito inatoka kwa Yesu. Hakutafuta wenye nguvu au wenye adhiri katika jamii. Aliwachgua watu wanyenyekevu, wafanyakazi na walio makini sana kwa upya wa Mungu uliodhihirisha na Mwana wake. Yaliyomo ya maelekezo yaliyopewa na Yesu yanaufuata mwelekeo tofauti kabisa wa mawazo ya binadamu. Ili kuwa na mafanikio katika ujumbe, mitume walikuwa lazima kushinda baadhi ya tabia za binadamu ambazo zipo sana maishani mwetu: dhidi ya tabia ya kutenda ya mmoja mmoja, tunaalikwa kutenda pamoja na kusaidiana katika jumuiya na kwa wema wa jumuiya; dhidi ya tabia ya kutawala, Yesu anatupendekezea uwezo wake ili tutumikie watu; dhidi ya tabia ya kuwa na mali, Yesu anatupendekezea kujinyima, unyenyekevu na bure; dhidi ya tabia ya kulazimisha, tangazo letu ni pendekezo, pendekezo la toba, la ukombozi, la mabadiliko ya maisha. Kama Yesu sisi lazima kuheshimu uhuru wa wengine.   

     Ujumbe ulioshirikiwa na Yesu na wanafunzi wake ulichukuliwa kwa sisi sote ambao ni wafuasi wake wapya. Ni muhimu sana uwazi kwa msukumo wa Mungu ili tuwe na hamasa kuchukua njia ya unyenyekevu wa maisha yanayopendekezwa na Yesu, kwa ujasiri na hakika kama Amosi hata tutapokuta upinzani dhidi ya ari zetu. Matarajio ya Yesu ni kwamba pendekezo la toba ambalo tunawatangazia wengine liwe maonyesho ya mabadiliko ambayo tumehisi kupitia mkutano na huruma yake. Ili ukarimu na bure iwe tabia daima katika ujumbe wetu ili kupitia kwetu Mungu apatie maisha mengi kwa wote.    

Fr Ndega

THE RISK OF THE PROPHESY

Ez 2: 2-5; 2Cor 12: 7-10; Mk 6:1-6

      Jesus is the prophet per excellence. He performs his mission always accompanied by his disciples. The disciples learnt to follow Jesus through the daily situations which involved the life of the Master, including the situation of contempt experienced in his hometown. Revealing the God’s plan, Jesus revealed his true identity. The people of his hometown knew everything about him and took this as criterion of judgement. Their knowledge about Jesus prevented them to know who Jesus is really. They rejected Jesus because were closed to the newness of God revealed by his Son, whom is God truly.  Our knowledge about Jesus has helped us to grow in faith, deepening our relationship with him?

     This text mentions the brothers, sisters, father and mother of Jesus, emphasizing his human dimension. Jesus is man truly. He had a family and was a worker. Nazareth was the place where he lived and worked as carpenter until he starts the proclamation of the Kingdom of God, the message and time of salvation. Of course that the brothers and sisters of Jesus mentioned here didn’t come from the womb of Virgin Mary and aren’t Joseph’s sons and daughters, but extension of his family, because of cultural aspect as it happens in many tribes in Africa. So, they were relatives of Jesus. In another passage Jesus extends this familiar dimension to those who listen to the Word of God and put into practice. Because the same faith, in Jesus we are brothers and sisters and we are called to grow in familiarity with him. The synod for Africa stated that the Church is “Family of God” and everything which doesn’t contribute to the up building of this brotherhood must be eliminated.

    Jesus stayed scandalised with the lack of faith of the people of his hometown and couldn’t to do miracle among them. The faith is important condition to allow Jesus to perform miracles in our life. Let us take the example of Jairo and the woman of the gospel of the last Sunday. In these two miracles it was very important the attitude of faith of these two people which was recognised by Jesus and put as fundamental criterion so that the action of God may be effective in our life. Especially in relating to the woman, many people were around Jesus, but only that woman touched him with faith. This reality 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 with little faith. Like this, we are prevented to reach the transformation which is expected and we need for our life.

     Jesus was rejected in his hometown because assumed with fidelity his prophetic mission. Treating the prophets with contempt wasn’t newness in the time of Jesus. In the Old Testament many prophets were despised and killed. It represented resistance to the appeals of God. But in his care for his people God never ceased to call people to be his/her messengers. From the experience of the prophet Ezekiel in the first reading, we realise important aspects of the identity of this messengers of God: Firstly, God wants to talk and take the initiative to meet the person; secondly, the Spirit acts internally in order to motivate the person to answer well to the appeals of God; thirdly, the person is sent as messenger in order to speak only the Word of God, not his/her own words. As messengers of God, the prophets are a threat for the society because they denounce injustice, disrespect to life, lacking of brotherhood and announce the plans of God. “They tend to be on the side of the poor and powerless because they know that God himself is on their side.” St Paul is another example of prophet who realised that he didn’t need anything else but the grace of God, which strengthened him before insults, persecutions and difficulties. May the example of Jesus, Ezekiel and Paul motivate us to stay attentive to the appeals of God and to assume with faithfulness and enthusiasm the mission he entrusted to us.

Fr Ndega

HATARI YA UNABII

Kutafakari kutoka Eze 2: 2-5; 2Kor 12: 7-10; Mk 6:1-6

      Yesu ni nabii kwa ubora. Anafanya ujumbe wake akiongozana na wanafunzi daima. Wanafunzi walijifunza kumfuata Yesu kupitia hali za kila siku ambazo ziliyashirikisha maisha ya Mwalimu, ikiwamo hali ya dharau iliyopitiwa katika kijiji chake cha Nazarethi. Akidhihirisha mpango wa Mungu, Yesu alidhihirisha utambulisho wake wa kweli. Watu wa kijiji chake walijua kila kitu kumhusu yeye na walitumia hiki kama kigezo cha hukumu. Kujua kwao kwa awali kuhusu Yesu kuliwazuia kumjua nani ndiye. Walimkatalia Yesu kwa sababu walifungwa kwa upya wa Mungu uliodhihirishwa na Mwana wake, ambaye ni Mungu kweli. Je! Kujua kwetu kuhusu Yesu kumetusaidia kukua katika imani, kuimarisha uhusiano wetu naye?  

      Andiko hili linajali kaka, dada, baba na mama wa Yesu kusisitiza mwelekeo wake wa binadamu. Yesu ni mtu kweli. Alikuwa na familia moja na akawa mfanyakazi. Mji wa Nazarethi ulikuwa mahali alipoishi na akafanya kazi kama fundi seremala hadi kuanza tangazo la Ufalme wa Mungu, ujumbe wa wokovu. Bila shaka kwamba kaka na dada yake waliojaliwa hapa hawakutoka kwa tumbo lake Bikira Maria. Hata hawakuwa wana na mabinti ya Yosufu. Wakawa upanuzi wa familia ya Yesu, maana ya kigezo cha tamaduni kama unatokea katika Afrika. Basi, walikuwa ndugu zake Yesu. Katika sehemu nyingine ya injili, Yesu anaeneza mwelekeo huu wa familia kwa wale ambao husikiliza Neno la Mungu na wanaliweka katika vitendo. Maana ya imani moja, katika Yesu sisi ni kaka na dada walioalikwa kukua katika uzoefu naye. Sinodi ya Maaskofu ya Afrika ilisema kwamba Kanisa ni “Familia ya Mungu” na kila kitu ambacho hakisaidii kwa kuendelea kujenga kwa udugu huu lazima kuondolewa.

     Yesu akastaajabu na kutokuamini kwa watu wa kijiji chake na hakuweza kufanya mwujiza miongoni mwao. Imani ni kigezo muhimu kumruhusu Yesu kufanya mijiza maishani mwetu. Tuchukue vielelezo vya Yairo na mwanamke wa Injili ya Jumapili iliyopita. Katika mijiza hii miwili ilikuwa muhimu sana tabia ya imani ya watu hawa wawili iliyotambuliwa na Yesu na kuwekwa kama kigezo cha msingi ili tendo la Mungu liwe ufanisi maishani mwetu. Hasa kuhusu mwanamke huyo, watu wengi walikuwa karibu na Yesu, lakini mwanamke huyo  tu akamgusa kwa imani. Hali hii inatutafakarisha kuhusu utambulisho wetu kama wakristu, ambao wanaishi karibu na Mwana, kushiriki kwa sakramenti, hasa Ekaristi, lakini pasipo imani au kwa imani ndogo. Kama hii tunazuiwa kufikia mabadiliko yanayotarajiwa na tunahitaji kwa maisha yetu.   

    Yesu alikataliwa kijijini chake kwa maana aliuchukua ujumbe wake wa unabii kwa uaminifu. Wakati wa Yesu haukuwa upya kumwonea nabii. Katika Agano la Kale manabii wengi walidharauliwa na wakauawa. Hii ilimaanisha upinzani dhidi ya mapitio ya Mungu. Lakini katika utunzaji kwa watu wake, Mungu hakukoma kamwe kuwaalika watu ili wawe wajumbe wake. Kutokana na uzoefu wa nabii Ezekieli, katika somo la kwanza, tunatambua vigezo muhimu cha utambulisho wa wajumbe hawa wa Mungu: cha kwanza, Mungu anataka kuongea na anaanzisha kukutana na mtu (aliyealikwa); cha pili, Roho Mt. alitenda ndani ya mtu kumhamasisha ili ajibu kwa mapitio ya Mungu; cha tatu, mtu anatumwa kama mjumbe ili atangaze Neno la Mungu tu, si maneno ya binafsi mwenyewe. Kama wajumbe wa Mungu, manabii ni ogofyo kwa jamii kwa sababu wanaushutumu udhalimu na wanatangaza mipango ya Mungu. “Wanachunga kuwa katika upande wa maskini na wadhaifu kwa sababu manabii wanajua kwamba Mungu mwenyewe yupo katika upande wao.” Mt Paulo ni kielelezo kingine aliyetambua kwamba hakuhitaji chochote zaidi, bali neema ya Mungu tu ambayo ilimimarisha kabla ya matusi, mateso na matatizo. Vielelezo vya manabii Yesu, Ezekieli na Paulo vituhamasishe kuwa macho kwa mapitio ya Mungu na kuchukua ujumbe umetukabidhiwa kwa uaminifu na shauku.   

Fr Ndega

Mapitio: Sara