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Jesus didn’t answer the question. It is very complex and requires the answer to a previous question: “What is salvation?” The issue is a mystery and should be approached with humility. For Jesus, however, salvation is a gift from God that can be achieved by denying ourselves, following His example, for the benefit of all.
Missionary activity finds its own ultimate goal in personal, social and cosmic salvation from all experiences and effects of the mystery of evil. A liberation which depends always on the presence and action of Jesus – be it explicit or implicit. Mission is always at the service of the fullness of life to be proclaimed, to be spearheaded, to be proposed in its totality and globality here and hereafter. A fullness whose paradigm is the Risen Christ. Mission cannot but serve reconciliation and promotion of communion and solidarity among all human groups, religions, genders and classes.
Christians and Muslims are not in total agreement with all their beliefs about Mary. Yet, this should not prevent them from nurturing a deep and mutual reverence for Mary as “Our Lady.” Beginning with common elements, these two great monotheistic religions can grow closer together; Mary can be one bridge to closer fellowship.
Mary is a real woman who knows how to reflect and speak, listen or take the initiative, weep or rejoice. In short, her history brings her nearer to us. It is in Mary’s own struggles and her journey in faith that many people today find strength and consolation.
The Incarnation is truly a profound mystery. By her consent to be the Mother of Jesus Christ, Mary gave an extraordinary demonstration of faith. She expressed her acceptance of the divine gift of salvation, not only for herself but for all humankind. In God’s design she was to continue to be intimately involved in the great saving mission of her Son. She was to be His Mother – even in His role as Redeemer of humanity. Mary’s faith bears a marvelous fruit: the Word is made flesh!
In many African societies, the veneration of ancestors is one of the central and basic traditional and even contemporary forms of cult. So, any exposure of the main features of that type of veneration in black Africa, South of the Sahara – deeply rooted in the traditional African worldview – is so generalized and diverse that it must be made generic and brief.
The celebration that marks the beginning of the lunar year in South Korea starts early in the morning with the “ritual for the ancestors.” In such homage, one prays in silence for a few moments, entrusting to these departed souls all of one’s desires and hopes for the new year that is about to begin. Together with the boys, I too bowed, remembering my loved ones in paradise and praying for them.
On All Souls’ Day, we wait eagerly on “nuestros muertitos” (our beloved departed): we prepare some delicacies for them, we sing to them and feast for them because they are our root and the guarantee of our heritage as peoples with a specific history and identity. It can be said that we share our life joyfully with our dead people, or rather, they live in us because they gave their lives for us.
November, which is universally dedicated to the departed in the Christian world, has special importance in the Philippines. It is a time when Filipinos keep vigil at the cemeteries where there exists a spirit of festivity. Although considered a Christian country, Filipino Christians find many roots in the traditional religion or primal religion of the indigenous peoples.
Can we bring a message of peace to situations of conflict which seem to increase daily? Can we offer a message of uprightness in an atmosphere of corruption? Can we hold up a message of hope in situations of despair? Can an assurance about the future be carried to contexts of helplessness? Can a word of faith be brought to a society that is fast losing its religious convictions? These are challenges before us. There is much work that a believer can do every day of his/her life.
