Church on Revival: Moving Forward, Claiming, and Growing

 Thematic Sermon: Church on Revival: Moving Forward, Claiming, and Growing

Occasion: Children of the Kingdom Church, UMC

Address: 16 Besotte Street, Karuhatan, Valenzuela City, Metro Manila.

Text: Psalm 80:19

“Restore us, Lord God Almighty; make your face shine on us, that we may be saved.”

Introduction

Good morning! Warmest greetings of love and peace from the Office of the President, of UTS. I am grateful indeed for the invitation to deliver the sermon at your church’s 65th Anniversary Celebration extended to me by Rev. Dr. Menre Mendillo, your administrative pastor. Dr. Menre is an esteemed and committed member of the UTS BOT. I’m grateful for his valuable contribution to Theological Education and Ministerial Formation through the UTS. Coming to Church’s anniversaries gives me a feeling of nostalgia, that of being situated in the local church context and feeling the festive spirit and joy of being a member or leader of a community of faith. 

This occasion helps us to look back at the past 65 years of the life of the local church, its early beginnings, and the growth of its members both numerically and spiritually. While we thank God for the past 65 years we as well look forward to the next 20 to 50 years of the life of the church, in relation to this, it is important to review the vision, mission and goals and what concrete mission and ministry programs are relevant for our times and what are our anticipations in the changes that are occurring in the local and larger contexts.

The theme for this 65th Anniversary Celebration is “Church on Revival: Moving Forward, Claiming, and Growing,” and its biblical basis is Psalm 80: 19. 

The cry in Psalm 80:19 is a heartfelt prayer for revival—a plea for the Creator God to restore God’s people, shine God’s favor upon them, and lead them into salvation. Revival is not just an emotional experience; it is a divine movement that restores the church’s vitality, empowers us to claim God’s promises, and enables us to grow spiritually and numerically.

The theme for today reminds us that revival is a journey. It involves leaving behind spiritual stagnation, stepping into God’s promises, and growing as a vibrant community of faith. There are at least three important aspects of the theme that I would like to meditate together with you this morning:

O N E:  Moving Forward: Embracing Restoration

“Restore us, Creator God Almighty…”

Revival begins with restoration. The psalmist recognizes that God’s people cannot move forward without their great resolve and commitment to live out the covenant relationships they have with God, and that this will sustain their unity and prosperity provided they obey the ethical prescriptions in their collective life, and more so in their personal lives. They have to believe in God’s intervention in their experience of oppression such as being unjustly treated and deprived of basic necessities to live a decent life. Complacency, and spiritual apathy had caused their downfall. Their only hope was to cry out to God for renewal.

The biblical context of Psalm 80, was that God’s people were in a season of hardship, feeling abandoned by God. Yet they did not stay in despair—they called upon the Almighty God to restore them. W. Dennis Tucker, Jr. in his exegesis of Psalm 80, said: 

(quote) The images in Psalm 80 fall out into one of three categories: images of God; images of the people of God; and images of the world. The images associated with the world around the psalmist suggest that the world is a hostile place, a place that could surely undo the people of God. The previous psalm (Psalm 79) is a communal lament agonizing over both the ruined city of Jerusalem and the defiled precincts of the temple (79:1-3), as well as the verbal assaults of the nations (79:10, 12). (unquote)

Thus, in this context, it necessitates the need for restoration–from the ruins, from desperation to hope, from destruction to reconstruction. These images connect us with the Psalmist. We have experienced the series of calamities that visited the country and the world in the last five (5) years. There was Covid-19 from 2020-2023, volcanic eruptions, super typhoons, and the insurmountable impact on the lives of those directly affected was beyond measure. Yet, they and us were able to rise up again, despite the inefficiency of government services to reach the vulnerable communities, the lack of support for the suffering people did not cripple them. They fought the fiercest economic, political, social and environmental struggles.

For restoration and revival to happen, the church must confront areas of social and spiritual weakness or contradictions such as the lack of interest to deepen the faith and learning new values and modalities of forging greater unity and responding to the needs of the community where the church lives and have its being. Moving forward requires repentance, humility, and a renewed dependence on God.

T W O: Claiming: Walking in God’s Favor

“Make your face shine on us…”

The shining of God’s face represents God’s favor, presence, and guidance. For the church to claim the promises of God, we must live in God’s light and align ourselves with God’s will. Revival brings clarity, revealing God’s plans and empowering us to claim what God has already prepared for us.

Claiming God’s Promises: Revival is not about waiting passively; it’s about actively stepping into God’s promises. Like Joshua and the Israelites claiming the Promised Land, we must trust God and act boldly. But this is not just a personal responsibility to fulfill, rather redounds to our collective life as God’s people. Claiming God’s promises also means internalization of our faith imperatives and our moral-ethical grounds not only in our prayers and social work, but in our advocacies for justice and peace. 

One of the three important images in Psalm 80 has been God is described as “enthroned upon the cherubim,” and as the “God of hosts” (verses 4, 7, 14, 17). Both descriptors allude to the ark of the covenant– -the place on earth where God makes God’s presence manifest as God reigns from the heavens. Scholars believe that throughout the Old Testament, being enthroned upon the cherubim suggests that God is one who is mobile, coming to God’s people in time of need, but also as Divine Warrior, prepared to race across the heavens to redeem God’s people (Psalm 18).

Reflection: Are you and this church claiming the promises of God for your life? God promises strength in weakness, peace in chaos, and provision in need. As a church, we are called to claim communities, families, and individuals for the kingdom of God. This means that our program ministries are not designed merely for the church members but also for the people and communities near and far. And these should be inclusive, that is ecumenical–reaching out to people in need regardless of their religious affiliation or other social backgrounds.

We have to believe that God is already working. Revival allows us to claim God’s promises with confidence because God’s face shines upon us.

T H R E E: Growing: Advancing in Salvation and Purpose

”…that we may be saved.”

Revival is not a one-time event—it is a continuous process of growth in salvation and purpose. Salvation here is not just deliverance from immediate troubles but the ongoing work of God in transforming us into God’s likeness and expanding God’s kingdom. Three characteristics of a revived church:

Growing in Unity: A revived church is united in purpose. Psalm 80:19 is a communal prayer, showing that revival happens when God’s people come together in prayer and mission.

Growing in Mission: Revival equips us to reach others. When God restores us and shines God’s face upon us, it’s not just for our benefit but for the salvation of others.

Growing Spiritually: Revival deepens our relationship with God, leading to stronger faith, fervent prayer, a hunger for God’s Word and strengthening of our moral and ethical compass.

Illustration:

I’ve watched the American TV series “Travelers” on Netflix. And the three-season and more than 20 episodes of 45 minutes each episode unveiled the mission of the Travelers. The main mission of the Travelers is to save humanity from a dystopian—or chaotic future by preventing catastrophic events in the 21st century that lead to the collapse of civilization. These individuals, known as “travelers,” are operatives from hundreds of years in the future whose consciousnesses are sent back in time to inhabit the bodies of people moments before their deaths. Guided by an artificial intelligence called The Director, the Travelers work to alter the timeline in a way that preserves humanity’s survival.

Key Aspects of Their Mission:

1. Preventing Disasters: Travelers are tasked with intervening in specific events, such as environmental disasters, pandemics, or wars, to prevent the long-term damage these would cause to the future.

2. The Director’s Guidance: The Director, a super-advanced (Artificial Intelligence) or AI from the future, identifies key moments in history and sends instructions to the Travelers via “protocols.” These protocols dictate how Travelers should act to ensure the success of the mission while minimizing unintended consequences.

3. Timeline Preservation: The Travelers aim to make precise changes to the timeline without causing a “butterfly effect” that could destabilize their mission or worsen the future.

4. Fighting the Faction: A rogue group called the Faction opposes the Director and seeks to control the timeline for their own purposes, often creating additional conflicts for the Travelers to manage.

5. Ethical Dilemmas: While their goal is noble, the Travelers face numerous ethical questions, as their interventions often result in collateral damage and disrupt the lives of those in the 21st century.

The Travelers’ overarching objective is to achieve a future where humanity thrives rather than succumbs to the disasters that their timeline faces. However, the complexity of time travel and the unpredictability of their actions create ongoing challenges and moral conflicts throughout the series.

Christian mission is characteristically similar with the mission of the Travelers, but ours is the mission of God in Jesus Christ–that of preaching good news to the poor, giving sight to the blind, freedom to the captives and oppressed, and the announcement of the indwelling of God with the people. A revived church is one that revitalizes the mission of God. It is like a tree planted by streams of water (Psalm 1:3), bearing fruit in every season. It grows upward toward God and outward to touch the lives of others.

CONCLUSION

Psalm 80:19 is both a plea and a promise. It reminds us that revival is God’s work, but it requires our participation. As a Church on Revival, we are called to:

1. Move Forward: Leave behind the sin of apathy, division, and spiritual stagnation, trusting in God’s power to restore. This requires our total self-release from the things that prevent us from experiencing abundant life. Healing is necessary for everyone in order to move on and move forward. The Church through its ministries should be able to initiate and sustain programs that promote healing and wholeness. As in the metaphorical imagery: the impact of our healing and well being are like growing of an amputated part of a creature’s body and in the digital age parlance, “consciousness transfer” where in the TV series Traveler, the traveler’s future mind replaces the consciousness of a host moments before death. In theological terms, moving forward is the experience of resurrection, with reference to Jesus’ resurrection.

2. Claim: Walk in God’s promises with boldness, knowing God;s face shines upon us. Our claims are surely the same 1) the world remains undone by chaos; 2) we are the people of God who remain sustained by God alone; and 3) the God we confess remains king over all. And so on this church’s 65th anniversary celebration, we implore God to restore us, to come again and indwell in us so that we might be saved.

3. Grow: Advance in salvation, unity, and purpose, bearing fruit for God’s glory. God’s salvation is wholistic–it covers our entire human existence both at the personal and social level and salvation is especially for those who are poor, deprived and marginalized. Our hope for God’s salvation and sanctification rests not in what we have done, nor can do, but in all that God is. And so we join Paul in confessing that “God is faithful” (1 Corinthians 1:9). And we join with the confessing church in a spirit of expectation.

Let us pray “Restore us, Lord God Almighty; make your face shine on us, that we may be saved.” Revive us, O God and move us forward, and use us mightily to claim Your promises and grow ijn Your kingdom.

Amen.

Happy 65th anniversary to Children of the Kingdom Church!

———-000————

Commentary on Psalm 80:1-7, 17-19

W. Dennis Tucker, Jr.

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In the conclusion to his excellent book, Seeing the Psalms: A Theology of Metaphor, William Brown explains that “the power of metaphor . . . lies in its ability (and manipulability) to inspire new theological vision.”1

The season of advent welcomes the faithful, even beckons the faithful to such a task:  to cast a new, to cast again, a theological vision amidst a world swallowed up in the sounds and images of completing claims. Attention to the language found in the metaphorically rich Psalm 80 does more than simply provide imagistic language or poetic flair. Rather, attention to its language reveals that such images serve as rich fodder for theological reflection.

The images in Psalm 80 fall out into one of three categories: images of God; images of the people of God; and images of the world. The images associated with the world around the psalmist suggest that the world is a hostile place, a place that could surely undo the people of God. The previous psalm is a communal lament agonizing over both the ruined city of Jerusalem and the defiled precincts of the temple (79:1-3), as well as the verbal assaults of the nations (79:10, 12). 

While such graphic imagery is lacking in Psalm 80, the psalm nonetheless refers to a similar militaristic scene. Places once deemed sacrosanct have been razed to the ground (80:16) and identities once deemed secure have been shaken by the mocking derision of the enemy (80:6). So great is the anguish that the psalmist can only revert to imagery, to images of people drinking tears by the bowlful (80:5, New Revised Standard Version). As James Mays suggests, “Whatever the original historical setting, the psalm in its continued use belongs to the repertoire of the afflicted people of God on their way through the troubles of history.”2

Ministers may tend to shy away from the militaristic portrayal of the enemy, lest our own congregations attempt to create a modern historical circumstance from which to read this psalm. Yet as Mays notes, this psalm now belongs to our repertoire. Such psalms and even further, such imagery cannot be avoided because the very same imagery is part of the construal of the advent proclamation. In advent, we confess the world remains undone; the world remains a place that leaves people drinking tears by the bowlful and in need of the advent of God.\

The imagery associated with the people of God is centered on two metaphors, the flock and the vineyard. The people of God are described as a flock whose shepherd is the “Shepherd of Israel” (verse 1), further connecting Psalm 80 with Psalm 79. The anguish of Psalm 79 concludes with the people confessing, “We are your people and the flock of your pasture” (79:13). While continuing the theme of a hostile world, Psalm 80 begins with a similar confession. There is no identity for the people of God apart from an identity rooted in relationship to God. 

The dominant metaphor for the people of God in this psalm, however, actually appears outside the lectionary reading, but should be considered. In 80:8-13, the psalmist recounts Israel’s history in an extended allegory about a vine; a vine brought out of Egypt and planted by the God of Israel. The allegory suggests that the history of Israel is the work of God. 

Her history is not born of a self-initiating, self-sustaining, spirit among the people of God, but solely at the initiation of the Shepherd of Israel. It is this confession that is held in juxtaposition with their current plight in verses 12-13. In those verses we are told, the vine planted has become the vine consumed. How shall a people respond to the Divine Gardner when faced with such an existence? How shall they speak of God and his work in the world?

The images of God appear in the opening verses. As mentioned above, God is referred to as the “Shepherd of Israel.” This image, however, is not a pastoral, romantic notion of shepherd, but a metaphor reinforcing the kingship of God. In the Ancient Near East, kings were often depicted as shepherds because of their divine mandate to protect and care for the people entrusted to them. 

In addition, God is described as “enthroned upon the cherubim,” and as the “God of hosts” (verses 4, 7, 14, 17). Both descriptors allude to the ark – -the place on earth where God makes his presence manifest as he reigns from the heavens. Throughout the Old Testament, being enthroned upon the cherubim suggests that God is one who is mobile, coming to his people in time of need, but also as Divine Warrior, prepared to race across the heavens to redeem his people (Psalm 18).

And further, the image can refer to the great wings spread out across the ark, providing refuge, relief, and deliverance for the people of God (Deuteronomy 33:11-12). These images create a response to the lamenting in Psalm 80 (and 79). While the world appears undone, the community confessing God is not. The reign of God stands above the transient and evanescent, but no less real, powers of the world. But this Shepherd of Israel is not static, nor stayed, but instead, enthroned upon the cherubim, coming to the people called his own.

The three sets of images set forth the following claims: 1) the world is overwrought with chaos; 2) the people of God were created and are sustained by God; and 3) the covenant God of Israel remains firmly established as king over all. These claims lead to the thrice-repeated refrain “Restore us O God; let your face shine that we might be saved.” 

In the first Sunday of Advent, our claims are surely the same: 1) the world remains undone by chaos; 2) we are the people of God who remain sustained by God alone; and 3) the God we confess remains king over all. And so on the first Sunday of Advent, we pray into that tension and we implore God to restore us, to come again so that we might be saved.

Our hope rests not in what we have done, nor can do, but in all that God is. And so we join Paul in confessing that “God is faithful” (1 Corinthians 1:9). And we join with the confessing church in a spirit of expectation.

1William P. Brown, Seeing the Psalms: A Theology of Metaphor (Louisville: Westminster John Knox, 2002), 214.
2James L. Mays, Psalms (Louisville: Westminster John Knox, 1994), 264.

COMFLICTING EPIPHANIES, CONVERGING HOPES

 Sermon: Conflicting epiphanies, converging hopes

Nagkasumpaki nga pagpadayag, nagkahiusa nga paglaum

Epiphany Sunday, 05 January 2025

UCCP Laboon, Maasin, Southern Leyte

SCRIPTURE TEXT

Matthew 2:1-12

In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, 2asking, “Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage.” 3When King Herod heard this, he was frightened, and all Jerusalem with him; 4and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 5They told him, “In Bethlehem of Judea; for so it has been written by the prophet: 6‘And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who is to shepherd my people Israel.’” 7Then Herod secretly called for the wise men and learned from them the exact time when the star had appeared. 8Then he sent them to Bethlehem, saying, “Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage.”

9When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. 10When they saw that the star had stopped, they were overwhelmed with joy. 11On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh. 12And having been warned in a dream not to return to Herod, they left for their own country by another road.

CEBUANO

Mateo 2:1-12

Ang Pulong Sa Dios

Gisimba si Jesus sa mga Tawo nga gikan sa Sidlakan

2 Natawo si Jesus sa lungsod sa Betlehem nga sakop sa probinsya sa Judea sa panahon nga si Herodes mao ang hari. May miabot nga mga tawong maalamon[a] sa Jerusalem gikan sa sidlakan. 2 Nangutana sila, “Asa ba natawo ang hari sa mga Judio? Nakita namo ang iyang bitoon sa sidlakan, busa mianhi kami dinhi aron sa pagsimba kaniya.”

3 Pagka-dungog niini ni Haring Herodes, wala siya mahimutang, ingon man ang tanang mga tawo sa Jerusalem. 4 Busa gipatawag niya ang tanan nga kadagkoan sa mga pari ug mga magtutudlo sa Kasugoan, ug nangutana siya kanila kon asa matawo ang Cristo. 5 Mitubag sila, “Didto sa lungsod sa Betlehem nga sakop sa probinsya sa Judea, kay mao kini ang gisulat sa usa ka propeta,

6 ‘Ikaw, Betlehem, sa dapit sa Juda,[b]

dili ikaw ang pinakaulahi sa nagauna nga mga lungsod sa Juda;

kay diha kanimo maggikan ang pangulo

nga moatiman sa akong mga katawhan nga Israelinhon.’ ”[c]

7 Sa dihang nadungog kini ni Herodes, gipatawag niya sa hilom ang mga maalamon nga gikan sa sidlakan ug gipangutana niya sila kon kanus-a migawas ang bitoon nga ilang nakita. 8 Human niini gipaadto niya sila sa Betlehem. Miingon siya, “Lakaw kamo ug pangitaa ninyo ang bata. Ug kon makita na ninyo siya, pahibaloa ninyo ako, aron makaadto usab ako ug makasimba kaniya.” 9-10 Human nila madungog ang giingon sa hari, nanglakaw sila. Samtang naglakaw sila nakita nila pag-usab kadtong bitoon nga nakita nila sa sidlakan ug nalipay gayod sila. Nagauna kanila ang bitoon hangtod sa dapit nga nahimutangan sa bata. 11 Pagsulod nila sa balay, nakita nila ang bata ug ang inahan niini nga si Maria. Nangluhod sila ug misimba sa bata. Giablihan nila ang ilang bililhon nga mga gasa nga bulawan, insenso, ug mira ug gihalad ngadto sa bata.

12 Sa pagpauli nila nangagi sila sa laing dalan kay gipahimangnoan man sila sa Dios pinaagi sa damgo nga dili na sila mobalik kang Herodes.

INTRODUCTION

Maayong buntag kaninyong tanan mga kaigsoonan. Nagpasalamat ako sa ikaduhang higayon nga maka pamalandiung kauban ninyo, Karong adlawa, mao ang ikaduha nga Domingo pagkatapos sa Pasko. Pero ugma, saulugon napod ang Feast of Epiphany, o ang pagpahayag sa Dios diha kang Kristo Jesus dinhi sa kalibutan nga wala pagtan-aw kung Judio o dili Judio.

O N E

Ang pagduaw sa mga mago o mga maalamon ngadto sa batang Kristo ug paghatag kaniya ug mga gasa maoy usa ka nindot nga asoy sa Ebanghelyo ni Mateo. Ang Kristianong Iglesia nagtimaan sa ika-6 sa Enero isip ang Pista sa Epipanya. Kini usa ka talagsaon apan sa samang higayon makapasubo nga panghitabo, tungod kay kini ang hinungdan sa pagmasaker sa mga masuso / mga bata nga gimando ni Haring Herodes, ang dugay nang nagharing magmamando sa mga Hudiyo.

Si D. Mark Davis sa iyang pagtuon sa asoy miingon:

Ang kasagarang mawala sa katahum ug sa trahedya niini nga istorya mao ang yano nga kamatuoran nga gipahayag ni Mateo kining mga bisita sa pagpangita sa batang Kristo pinaagi sa astrolohiya! Isip unang nagsulti nga mga tawo sa ebanghelyo ni Mateo, ang mga mago nangutana, "Hain ang bata nga natawo nga hari sa mga Judio? Kay nakita namo ang iyang bituon sa pagsubang niini ug mianhi kami aron sa pagsimba kaniya" (v. 2). Kining talagsaon nga ruta gikan sa mga bituon ngadto kang Kristo talagsaon niining istorya sa Mateo ug wala damha, tungod sa daghang mga okasyon sa Hebreohanong Bibliya diin ang mga kulto sa astrolohiya kusganong gikondena. (Unquote)

Bisan sa atong panahon karon, pipila lamang ka tawo ang makabasa sa ilang sinemana o tinuig nga horoscope, nga gibase sa astrolohiya, o sa pagtuo sa mga impluwensiya sa mga bituon ug mga planeta sa mga kalihokan sa tawo ug sa mga panghitabo sa kalibutan pinaagi sa ilang mga posisyon ug aspeto. 

Ang mga maalamon o mga mago gikan sa Sidlakan nagtuo nga ang ilang kahibalo sa astrolohiya mitultol kanila ngadto sa talagsaong hitabo sa kasaysayan, nga makapausab sa kalibotan, ilabina sa kinabuhi sa Hudiyong nasod ug niadtong nag-antos pag-ayo sa malupigong paghari ni Herodes. 

Ang pagkatawo ni Jesu-Kristo gipahibalo o gipadayag sa mga nasod sa Sidlakan. Kini nakasamok dili lamang sa mga tawo sa Palestina, kondili usab sa Imperyo sa Roma ug sa palibot nga mga nasud. Ang pagduaw sa mga mago nagpasamot sa kabalaka ni Herodes, apan nagdugang sa paglaum sa katawhan alang sa kagawasan gikan sa pagdaugdaug.

Kinsa ang mga magi?

Ang terminong “Mago” (Grego: Magoi) lagmit nagtumong sa mga membro sa mga saserdote gikan sa Median o Persianhong Imperyo. Ang mga Mago nalangkit sa Zoroastrianismo, usa ka karaang relihiyon nga nagpasiugda sa pagsimba sa usa ka diyos (Ahura Mazda) ug sa kahinungdanon sa kosmikong kahusay. Sa ilang mga tahas, sila mga eskolar, mga astronomo, ug mga tighubad sa mga damgo, gitahud ingong mga magtatambag sa harianong mga korte.

Papel sa Karaang Katilingban. Ang mga Mago gitahud ingong mga intelektuwal ug espirituwal nga mga lider, nga nagsagol sa relihiyon, siyensiya, ug pilosopiya. Ilang gitun-an ang mga bituon ug mga hitabo sa halapad nga kawanangan (outerspace) nga maoy sentro sa ilang relihiyosong mga buhat. Ang ilang kahibalo sa astrolohiya lagmit nagpahibalo sa ilang paghubad sa “bituon” nga mitultol kanila ngadto sa Bethlehem (Mateo 2:2).

Cross-Cultural nga mga Koneksyon. Sa panahon sa pagkahimugso ni Jesus, ang mga Mago kaylap nga giila sa kalibotan sa Mediteranyo, lakip sa sulod sa Imperyo sa Roma, ingong mga simbolo sa kaalam ug mistisismo. Ang ilang presensya sa asoy sa Ebanghelyo mahimong magpakita sa ilang dungog isip nangita sa kamatuoran lapas sa ilang kaugalingong relihiyoso ug kultural nga mga tradisyon.

Sociological Background sa mga Mago. Kahimtang sa katilingban. Ang mga Mago mga superior nga mga tawo, nga adunay taas nga kahimtang sa ilang kaugalingon nga mga katilingban tungod sa ilang mga tahas isip mga magtatambag ug espirituhanong awtoridad. Ang ilang panaw sa pagbisita ni Jesus nagsimbolo sa pag-ila sa balaang awtoridad sa mga indibidwal nga adunay mahinungdanong ranggo sa katilingban, nga nagpasiugda nga ang pagkahari ni Kristo labaw sa tawhanong gahum nga mga istruktura.

Mga tagagawas ug mga Hentil. Sa sosyolohikal, ang mga Mago mga Hentil (dili mga Judio), ug ang ilang pagkalakip sa istorya nagpasiugda sa unibersalidad sa misyon ni Kristo. Ang ilang pagduaw nagpasiugda sa ideya nga si Jesus mianhi dili lamang para sa Hudiyong katawhan kondili sa tanang nasod, nga naglandong sa pagkalakip sa mga Hentil sa Kristohanong pagtuo.

Relihiyosong Sinkretismo. Ang relihiyoso ug kultural nga kagikan sa mga Mago nagsugyot nga sila naimpluwensiyahan sa panagsagol sa Zoroastrianismo, Babilonyanhong astrolohiya, ug Helenistikong panghunahuna. Ang ilang pagkabukas sa pagpangita sa kamatuoran latas sa kultura ug relihiyon nga mga utlanan nagpakita sa usa ka espirituhanong kagutom nga labaw sa bisan unsa nga tradisyon.

Ang mga hunahuna ug kasingkasing sa mga Mago napuno sa katingala ug katumanan sa pagbati sa diha nga ang ilang pagpaabut sa dakung panghitabo nga makapausab sa kaugmaon sa katawhan gipahibalo kanila, ang pagkatawo ni Kristo ug ang ilang tinuyo nga paglaum natuman sa diha nga sila nakakita ug misimba kang Jesus, ang Kristo, ang Manluluwas sa kalibutan.

ENGLISH

The visit of the magi or wisemen to the Christ child and offering him gifts was a wonderful narrative in the Gospel of Matthew. The Church has marked the 6th of January as the Feast of Epiphany. It is a wonderful but at the same time tragic event, because it caused the massacre of infants ordered by King Herod, the long reigning ruler of the Jews. 

D. Mark Davis in his exegesis of the narrative said:
What is often lost in both the cuteness and the tragedy of this story is the simple fact that Matthew has these visitors finding the Christ child by way of astrology! As the first speaking humans in Matthew's gospel, the magi ask, "Where is the child who has been born king of the Jews? For we observed his star at its rising and have come to pay him homage" (v. 2). This unusual route from the stars to Christ is unique to this story in Matthew and quite unexpected, given the numerous occasions in the Hebrew Bible where astral cults are strongly condemned. (unquote)

Even in our present time, only few people would read their weekly or yearly horoscope, which is based on astrology, or the belief of the influences of the stars and planets on human affairs and terrestrial events by their positions and aspect. 

The wisemen or magi from the East believed that their knowledge of astrology led them to the extraordinary event in history, which will change the world, especially in the life of the Jewish nation and for those who have suffered much in the tyrannical reign of Herod. 

The birth of Jesus Christ was made known or revealed in the nations in the East. This has disturbed not only people in Palestine, but also the Roman Empire and surrounding nations. The visit of the magi intensified the anxiety of Herod, yet increased the hopes of the people for freedom from oppression.

Who are the magi? 

 The term “Magi” (Greek: Magoi) likely refers to members of a priestly caste from the Median or Persian Empire. The Magi were associated with Zoroastrianism, an ancient religion that emphasized the worship of one god (Ahura Mazda) and the importance of cosmic order. In their roles, they were scholars, astronomers, and interpreters of dreams, respected as advisors in royal courts.

Role in Ancient Society. The Magi were revered as intellectuals and spiritual leaders, blending religion, science, and philosophy. They studied the stars and celestial phenomena, which was central to their religious practices. Their knowledge of astrology likely informed their interpretation of the “star” that led them to Bethlehem (Matthew 2:2).

Cross-Cultural Connections. By the time of Jesus’ birth, the Magi were widely recognized in the Mediterranean world, including within the Roman Empire, as symbols of wisdom and mysticism. Their presence in the Gospel narrative may reflect their reputation as seekers of truth beyond their own religious and cultural traditions.

Sociological Background of the Magi. Social Status. The Magi were elite figures, holding high status in their own societies due to their roles as advisors and spiritual authorities. Their journey to visit Jesus symbolizes the acknowledgment of divine authority by individuals of significant social rank, emphasizing that Christ’s kingship transcends human power structures.

Outsiders and Gentiles. Sociologically, the Magi were Gentiles (non-Jews), and their inclusion in the story highlights the universality of Christ’s mission. Their visit underscores the idea that Jesus came not only for the Jewish people but for all nations, foreshadowing the inclusion of Gentiles in the Christian faith.

Religious Syncretism. The Magi’s religious and cultural background suggests they were influenced by a mix of Zoroastrianism, Babylonian astrology, and Hellenistic thought. Their openness to seeking truth across cultural and religious boundaries reflects a spiritual hunger that transcends any single tradition.

The minds and hearts of the magi were full of amazement and sense fulfillment when their anticipation of the great event that would change the humanity’s future was made known to them, the birth of Christ and their purposeful hope was realized when they saw and worshipped Jesus, the Christ, Savior of the world.

T W O

CEBUANO

Ikaduha, gusto nakong hisgotan ang kinaiya ni Haring Herodes, ang giila nga hari sa mga Judio sa panahon nga natawo si Jesus. Ang monarkiya sa mga Judio talagsaon sa una nga siglo bag-o pa matawo si Jesus (BCE), diin ang nasud nga Judio ubos sa pagdumala sa Imperyo sa Roma, dili lig-on tungod sa pag-alsa sa mga tawo batok sa pagpanglupig ug bug-at nga buhis. Tugoti ako sa paghulagway kaninyo kung unsay character ni Haring Herodes:

Ang desisyon ni Haring Herodes sa pagmando sa masaker sa mga masuso / mga bata sa Bethlehem, nga kasagarang nailhan nga “Pagmasaker sa mga Inosente” (Mateo 2:16–18), gidasig sa kombinasyon sa sikolohikal, politikanhon, ug emosyonal nga mga hinungdan nga nakagamot sa iyang kinaiya ug kasaysayan.  Ania ang yawe nga mga elemento nga lagmit nakaimpluwensya sa panghunahuna ni Herodes:

1. Kahadlok nga Mawad-an sa Gahom

Si Herodes nalinga (obsessed) sa paghupot sa iyang awtoridad ingong hari sa Judea, usa ka posisyon nga iyang gihuptan ilalom sa Romanhong pagmando. Ang pagpahibalo sa mga Mago sa pagkatawo sa “hari sa mga Judio” (Mateo 2:2) mihulga sa iyang politikanhong kalig-on. Nagtuo siya nga ang bisan unsang kaatbang nga nangangkon sa trono, bisan ang usa ka bag-ong natawo nga bata, usa ka hulga sa iyang gahum. Sa sikolohikal, siya adunay paranoia bahin sa pagkawala sa gahum nga kanunay nag-ut-ut sa mga awtoridad nga nagmando. Ang paranoia mao ang kalagmitan ngadto sa sobra o dili makatarunganon nga pagkawalay pagsalig. Ang kahadlok ni Herodes nagbynga mga hunahuna nga wala nakabase sa tinuod nga sitwasyon nga nagtan-aw nga ang bisan usa ka bata usa ka hulga sa iyang gahum.

2. Paranoia ug Insecurity. Ang mga asoy sa kasaysayan naghubit kang Herodes ingong usa ka paranoid kaayo nga magmamando. Nailhan siya sa pagwagtang sa gituohang mga hulga, bisan sulod sa iyang kaugalingong pamilya. Gipapatay niya ang iyang asawa, mga anak, ug ubang mga paryente tungod kay nagduda siya nga nagplano sila batok kaniya. Naghunahuna siya nga ang ideya sa usa ka gitagna sa Diyos nga hari nga mopuli kaniya makapasamot sa iyang paranoya, nga nagtukmod kaniya sa paglihok uban ang brutal nga pagdesisyon. Ang kasaysayan sa mapintas nga mga buhat ni Herodes nagpadayag ug usa ka sumbanan sa kawalay-kasegurohan, lagmit naggikan sa iyang delikadong posisyon ingong usa ka magmamando nga gipahimutang sa Roma ug dili popular sa kadaghanan sa iyang Hudiyong mga sakop.

3. Tinguha sa Total Control

Ang pagmando ni Herodes gitiman-an sa usa ka tinguha sa hingpit nga pagkontrolar sa iyang gingharian. Ang paghunahuna sa usa ka dili makontrol nga puwersa, sama sa usa ka gitagna nga Mesiyas, nga nagdaot sa iyang awtoridad dili unta maagwanta. Naghunahuna si Herodes nga ang batang si Jesus naghawas dili lamang usa ka politikal nga hulga kondili usa ka simboliko—nga naghagit sa iyang pagkalehitimo ingong “hari sa mga Hudiyo. Ang panginahanglan ni Herodes sa pagkontrolar lagmit mitultol kaniya sa paggamit sa usa ka taktika nga “better safe than sorry,”  “mas maayo nga luwas kay sa sorry ka nalang”  bisan pag kini nagkahulogan ug pagpatay sa daghang tawo.

4. Pagkawalay-kaluoy isip Estilo sa Pagpangulo

Si Herodes nabantog tungod sa iyang kabangis. Ang iyang pamaagi sa pagdumala sa kasagaran naglakip sa paggamit sa kapintasan sa paghadlok ug pagsumpo sa pagsupak. Si Herodes nagtuo nga pinaagi sa pagmando sa masaker nahiuyon sa iyang pagtuo nga ang pagwagtang bisan sa pinakagamay nga hulga gikinahanglan aron maseguro ang iyang paghari. Ang pagkawalay pagbati ni Herodes sa kapintasan ug moral korapsyon nagtugot kaniya sa pagpakamatarong sa grabeng mga lakang ingong dalawaton (acceptable) nga politikanhong estratehiya.

5. Dili Pagsabot sa Tagna

Lagmit nasayop sa pagsabot o gipakamenos ni Herodes ang espirituwal ug teolohikal nga kahulogan sa Mesiyas. Mahimo nga nakita ni Herodes si Jesus nga puro lang tawhanon nga kaatbang, wala sya  makaamgo nga ang gingharian ni Jesus espirituhanon kaysa politikal (Juan 18:36). Ang sekular nga pagtan-aw sa kalibutan ni Herodes nagbuta (blinded) kaniya sa diosnon nga kinaiya sa misyon ni Jesus, nga nagtultol kaniya sa paglihok uban sa kalibutanon nga mga pamaagi aron sa pagwagtang sa iyang giisip nga usa ka kalibutanon nga hulga.

ENGLISH

Secondly, I would like to mention the character of King Herod, the acclaimed king of the Jews  at the time when Jesus was born. The Jewish monarchy was unique in the 1st century BCE, wherein the Jewish nation being under the tutelage of the Roman Empire, was very unstable because of the people’s uprising against oppression and heavy taxation. Let me describe to you King Herod:

King Herod’s decision to order the massacre of infants in Bethlehem, commonly known as the “Massacre of the Innocents” (Matthew 2:16-18), was driven by a combination of psychological, political, and emotional factors rooted in his character and historical context. Here are key elements that likely influenced Herod’s mindset:

1. Fear of Losing Power

Herod was obsessed with maintaining his authority as the king of Judea, a position he held under Roman rule. The Magi’s announcement of the birth of the “king of the Jews” (Matthew 2:2) threatened his political stability. He thinks that any rival claimant to the throne, even a newborn child, was a threat to his power. Psychologically, he has paranoia about losing power that often consumes authoritarian rulers. Herod’s fear may have distorted his perception, making him view even a child as a significant danger.

2. Paranoia and Insecurity. Historical accounts describe Herod as a deeply paranoid ruler. He was known for eliminating perceived threats, even within his own family. He had his wife, sons, and other relatives executed because he suspected them of plotting against him. He thinks that the idea of a divinely prophesied king replacing him would have intensified his paranoia, driving him to act with brutal decisiveness. Herod’s history of ruthless actions reveals a pattern of insecurity, likely stemming from his precarious position as a ruler installed by Rome and unpopular among many of his Jewish subjects.

3. Desire for Total Control

Herod’s rule was marked by a desire for absolute control over his kingdom. The thought of an uncontrollable force, such as a prophesied Messiah, undermining his authority would have been intolerable. Herod thinks that the infant Jesus represented not just a political threat but a symbolic one—challenging his legitimacy as “king of the Jews. Herod’s need for control likely led him to adopt an extreme “better safe than sorry” approach, even if it meant mass murder.

4. Ruthlessness as a Leadership Style

Herod was infamous for his cruelty. His approach to governance often involved using violence to intimidate and suppress dissent. Herod believes that by ordering the massacre was consistent with his belief that eliminating even the smallest threat was necessary to secure his reign. Herod’s desensitization to violence and moral corruption allowed him to justify extreme measures as acceptable political strategy.

5. Misunderstanding the Prophecy

Herod likely misunderstood or underestimated the spiritual and theological significance of the Messiah. Herod  may have seen Jesus purely as a human rival, not realizing that Jesus’ kingdom was spiritual rather than political (John 18:36). Herod’s secular worldview blinded him to the divine nature of Jesus’ mission, leading him to act with worldly methods to eliminate what he perceived as a worldly threat.

T H R E E 

Thirdly, Mark Allan Powell, said, the theme in today’s narrative is the manifestation of God to people outside the religious community. The Gospel of Matthew reminds us that distinctions between religious and non-religious began to erode with the coming of Christ, who was revealed to some who were thought to be on the outside and paradoxically rejected by many who were thought to be on the inside. The church’s observance of epiphany ought not be a triumphal occasion for those who have seen the light to celebrate their privileged status. This encouraged us to have humble admission that God’s glory may be manifested where we least expect it. Sometimes God’s people become light for others (Isa. 60:3; Eph. 3:10); sometimes they appear blind to the light others can see (Matt. 2:1-6). But always, the light is there, as God graciously, mysteriously, and defiantly breaks into human lives. (Unquote)

CEBUANO

Ikatulo, si Mark Allan Powell, miingon, ang tema sa asoy karon mao ang pagpadayag sa Dios ngadto sa mga tawo gawas sa relihiyosong komunidad. Ang Ebanghelyo ni Mateo nagpahinumdom kanato nga ang mga kalainan tali sa relihiyoso ug dili relihiyoso nagsugod sa pagkahanaw sa pag-abot ni Kristo, nga gipadayag ngadto sa pipila nga gituohan nga anaa sa gawas ug sa kasukwahi gisalikway sa kadaghanan nga gituohan nga anaa sa sulod. Ang pagsaulog sa simbahan sa epipaniya dili angay nga usa ka madaogong okasyon alang niadtong nakakita sa kahayag sa pagsaulog sa ilang pribilehiyo nga kahimtang. Kini nagdasig kanato sa pagbaton ug mapaubsanong pag-angkon nga ang himaya sa Diyos mahimong mapadayag sa dapit nga wala nato gidahom. Usahay ang katawhan sa Diyos mahimong kahayag alang sa uban (Isa. 60:3; Efe. 3:10); usahay sila daw buta sa kahayag nga makita sa uban (Mat. 2:1–6). Apan sa kanunay, ang kahayag anaa, samtang ang Dios maloloy-on, misteryoso, ug mahagiton nga misulod sa kinabuhi sa tawo. (Unquote)

Ang “Green Bones” usa ka peliukulang Pilipino sa miaging 2024, kini usa ka drama sulod sa prisohan nga nga gidirectahan ni Zig Dulay, ug dunay mga bantu nga mga artista nga si Dennis Trillo nagkuha sa papel nga Domingo Zamora, usa ka priso nga gikahadlokan sa pagpatay sa iyang igsoon nga babayi ug sa iyang anak nga babayi. Kauban pod si Ruru Madrid ingon nga si Xavier Gonzaga, usa ka guardia sa prisohan nga determinado nga dili gyud nakagawas o makaikyas si Zamora sa prisohan.

Ingon sa mga movie critics, ang pelikula naglibot sa mga tema pareho sa hustisya, kaluwasan or kagawasan, ug nag-aghat sa mga tumalan-aw sa pelikula sa pagpangutana kung unsa ba gyud ang  matarung / maayo nga tawo ug mamahimo ba ang usa ka kriminal makatubos sa iyang kaugalingon? Kini madunggan sa gisulti ni Zamora, nga nag-ingon, “Pwede bang tubuan nga kabutihan ang isang nakasala?” 

ENGLISH

In the history of humankind, there had been heroes and saviors who made self-sacrifices and even had to die for a higher cause or because of a divine mission. But in Chritian theology it is though Jesus Christ that humanity had been saved by God’s grace through the sacrifice of Jesus that remission of sin was possible. To answer the question of the movie actors, yes, it is possible that a sinner can be forgiven and redeemed.  But of course there is a need for metanoia or the turning around or the 360 degrees turn around from sin—violence, greed, murder, etc. for persons to grow and retain green bones—the inherent goodness that comes from God, the Creator,

CEBUANO

Sa kasaysayan sa katawhan, dihay mga bayani ug mga manluluwas nga mihimo og pagsakripisyo sa kaugalingon ug gani kinahanglang mamatay alang sa mas taas nga katuyoan o tungod sa usa ka balaan nga misyon. Apan sa Kristohanong teolohiya ang katawhan naluwas pinaagi sa grasya sa Diyos pinaagi sa sakripisyo ni Jesu-Kristo ug ang kapasayloan sa sala posible. Aron matubag ang pangutana sa mga artista sa pelikula, oo, posible nga ang usa ka makasasala mapasaylo ug matubos.  Apan siyempre adunay panginahanglan alang sa metanoia o ang pagtalikod o ang paghimo sa 360 degrees nga pagtalikod gikan sa sala—kapintasan, kahakog, pagpatay, ug uban pa aron ang mga tawo motubo ug magpabilin nga matarung sa mata sa Dios or “green bones” lunhaw nga mga bukog—ang kinaiyanhon nga maayo  nga gikan sa Dios, ang Magbubuhat,

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Note: source reference: inquirer.net 

“Green Bones” received critical acclaim at the 2024 Metro Manila Film Festival, winning Best Picture, Best Actor for Dennis Trillo, Best Supporting Actor for Ruru Madrid, Best Screenplay for Ricky Lee and Angeli Atienza, Best Cinematography for Neil Daza, and Best Child Performer for Sienna Stevens.

The film’s emotional depth and compelling performances have been praised for delivering a poignant exploration of justice and humanity.

“Green Bones” is a must-watch for its masterful storytelling and thought-provoking themes.

The film was released theatrically on December 25, 2024, as an official entry of GMA Pictures to the 2024 Metro Manila Film Festival in its 50th year.

The screenplay was written by National Artist Ricky Lee and GMA Public Affairs Assistant Vice President Angeli Atienza, based on a story concept by JC Rubio.

The film’s theme song is “Nyebe” by Filipino boy band SB19. “Green Bones” is a testament to the remarkable growth and artistry of Filipino cinema.

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CONCLUSION

CEBUANO

Sa pagtapos, atong hunumduman nga ang pagduaw sa mga Mago sa bata nga Kristo adunay lawom nga kasaysayan ug sosyolohikal nga mga implikasyon. Isip elite nga mga eskolar ug espirituhanong mga lider gikan sa layong yuta, sila nagsimbolo sa unibersal nga pagkab-ot sa misyon ni Jesus, ang pagpaubos sa tinuod nga kaalam, ug ang kaandam sa pagpangita sa kamatuoran latas sa mga utlanan. Ang ilang panaw naghagit sa pagka-eksklusibo sa gahum ug pribilehiyo, nga nagpasiugda nga ang pagkahari ni Kristo labaw sa rasa, kultura, ug kahimtang. Ang pagpadayag sa Dios sa iyang kaugalingon diha kang Jesu-Kristo naghatag dakung paglaum sa kaluwasan nga atong masinati sa adlaw-adlaw sa atong pagkinabuhi.

Ang mga Mago naglangkob sa katumanan sa tagna ug sa panaghiusa sa lain-laing mga tradisyon ubos sa paghari ni Kristo. Ang ilang pagbisita nagpakita sa pagkalakip sa mga ingon nato—tagagawas, ang pagsaway sa malupigon nga gahum, ug ang tawag sa usa ka tibuok kalibutan ug walay katapusan nga gingharian nga gitukod sa gugma ug hustisya sa Dios.

PAG-AMPO

Labing mahigugmaong Diyos, nagpasalamat kami Kanimo sa pagpadayag sa Imong Anak, si Jesus, sa kalibotan. Tabangi kami sa pagpangita Kaniya uban sa mainiton nga mga kasingkasing, sa pagmaya sa Iyang presensya, ug sa pagsimba Kaniya uban sa among mga kinabuhi. Hinaut nga among sundon ang ehemplo sa mga Mago, nga naghalad sa tanan nilang gasa ug tinuod nga pagsimba ug pagpasidungog sa Manluluwas. Sa ngalan ni Jesu-Kristo kami nag-ampo. Amen. +++

ENGLISH

The Magi’s visit to the Christ child carries profound historical and sociological implications. As elite scholars and spiritual leaders from a distant land, they symbolize the universal reach of Jesus’ mission, the humility of true wisdom, and the willingness to seek truth across boundaries. Their journey challenges the exclusivity of power and privilege, emphasizing that Christ’s kingship transcends race, culture, and status.

The Magi embody the fulfillment of prophecy and the unification of diverse traditions under the reign of Christ. Their visit demonstrates the inclusion of outsiders, the critique of oppressive power, and the call to a global and eternal kingdom founded on love and justice.

PRAYER

Most loving God, we thank You for revealing Your Son, Jesus, to the world. Help us to seek Him with earnest hearts, to rejoice in His presence, and to worship Him with our lives. May we follow the example of the Magi, offering all we have to honor our Savior. In Jesus’ name, Amen.

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