"Full Armor of God"
11"Put on the full armor of God so that you can take your stand against the devil's schemes.
12For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.
13Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.
14Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place,
15and with your feet fitted with the readiness that comes from the gospel of peace.
16In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one.
17Take the helmet of salvation and the sword of the Spirit, which is the word of God.
18And pray in the Spirit on all occasions with all kinds of prayers and requests."
CFC UGNAYAN MULTIMEDIA CENTER
COUPLES FOR CHRIST
For your missalette needs you can access Word and Life Publication website they are offering free download of Euchalette and Patnubay sa Misa which you can find below.
English/Tagalog for the month of: APRIL 25, 2010
I will no longer share sambuhay copies starting today, November 9, 2009. I know this will be a big disappointment to most of you especially those who are working and living abroad. What started as just a simple if not obscure personal online ministry of sharing God's work is now frequently visited by mostly google searchers of sambuhay.
I am heeding Fr. Ulysses Navarro's email notification and here is part of his email...
Sambuhay Online is available on a subscription basis. It is not distributed for free. You may have visited our site, and it is explicitly mentioned that you need to pay a certain amount (not so much actually) in order to gain access to the protected area. That alone is an indication that subscribers who downloaded the electronic files do not have the right to distribute it electronically, since paying for an electronic copy does not mean owning it.
I have already sent an email notification to the CFC Cluster 2 so that this tragic copyright infringement can be rectified as soon as possible.
Since Sambuhay has been a useful companion to your worship and understanding of the faith, why don't you consider having your own subscription? As i have mentioned to the CFC cluster 2, we all work for the Lord, therefore let us be just and fair in dealing with one another.
For more information on how you can have your own subscription, please visit this link:
Fr. Ulysses Navarro, SSP
It has been a disservice to St. Pauls and it never dawn on me that it is indeed a copyright infringement.
I offer my sincerest apology.
The Features of the Missalette
The Sambuhay Missalette currently has features that will help one look for applications of the text:
The cover page has a reflection or essay where an invited writer shares his/her thoughts and experiences on the readings of the day. The article is one writer’s ”application” of a Sunday text or texts. Depending on the training of the writer (he may be student in the seminary, a veteran missionary, a professor of biblical theology, or a trained exegete), the article may look technical in parts, but it always ends up giving an explanation of the theme of the liturgy and some indications as to how the Scriptural readings are to be understood in a given situation. Sometimes, stories and experiences are shared to this effect.
Inside the missalette, brief introductions to the liturgy and to the first and second readings are given. In our parish, these are read by the Commentator as part of their catechetical function. The introductions form part of the mystagogy of the celebration. “Mystagogy” is like a “blow-by-blow account”: a commentary on every step of the celebration with the purpose of helping the faithful “get into the groove” of the mystery being re-presented.
Apart from the brief introductions, there is also the “Prayers of the Faithful”. Currently, these petitions are formulated in such a way that they express the local Church’s prayer AS flowing from the message of the mass readings. In other words, the individual petitions are not random formularies but are meant to express the praying heart’s response to the Word of God proclaimed and heard in the midst of the assembly.
In the back page, there is a “Note Box” that sometimes contains an exegetical or theological note based on the Gospel reading. During this year of St. Paul, the “Note Box” contains insights into Paul and his work. In the past, it contained word studies, geographical illustrations and other materials one normally finds in biblical dictionaries. This is one feature which — like the front cover essays — makes the Sambuhay worth collecting.
So how does one take advantage of these features?
It is said that there are several ways of skinning a cat (although I doubt whether one could name at least one). I use the Sambuhay for preparing my Sunday sermons and this is what I usually do to “enhance” the notes I have prepared:
After studying the Gospel reading (see the steps described above), I first check the introduction to the first reading. The first reading is usually coordinated with the Gospel reading through typology. In the case of the 23rd Sunday of OT, the first reading is taken from Ezekiel 33:7-9. The introduction for it describes the reading as about the call of Ezekiel to be a watchman for Israel so as to dissuade them from wickedness and lead them to conversion. A final note connects it, not to the Gospel reading as such, but to what Jesus wants his disciples to be for those who have ”strayed”. The reading from Ezekiel itself — in the light of the introduction — helps me zero in on the mandate to Ezekiel as watchman (v. 7) and the particulars of this mandate (vv. 8-9). Looking at the text within its context adds more to my understanding of the first reading: the work of Ezekiel would be similar to the vigilant guard in the tower who should blow the trumpet when an enemy attacks (Ezekiel 33:1-6). The rest of the section (vv. 10-21) speaks of individual responsibility and sheds further light on vv. 8-9. What is important here is that the responsibility of Ezekiel as the watchman of Israel is identified as what Jesus wants for his Church. Seen in the light of the day’s Gospel reading, the process described in Matthew becomes a means for creating an environment where repentance and conversion is possible.
The second reading – sometimes an alternative text to preach on with a message of its own distinct from that of the Gospel and the first reading — for the 23rd Sunday is on Christian charity and puts the message of conversion and reconciliation within the life-style of the Church which should be that of a love that is unselfish and life-giving, like the love of God manifested in and through Jesus.
After the readings, I usually check the prayers of the faithful and see how the petitions have been formulated. In the picture on the right (click for a larger view) one notices that some petitions have been expressed in such a way as to highlight the Church’s ministry of reconciliation, and the ways particular groups of people can fulfill such ministry in their particular work. A BEC leader can use the prayers of the faithful at the conclusion of the BEC meeting or reformulate some of the petitions so as to express the needs of his/her community. Quite recently, the makers of the missalette have added a portion in the prayers of the faithful where the local church/community can add its own petition (s). That too can be used in the BEC meeting for individual members to add their own petitions.
Sometimes, the Note Box at the back of the Missalette can shed light on the Gospel and the other readings. Since during this Pauline year the Note Box is on Paul and his ministry, one would be right to expect that it would be instructive for understanding the situation of the Christian mission in the first century, the life of the early Christians and the theology of Paul. For the 23rd Sunday, the Note Box informs us about the Gentile missions and how Paul understood his work in this area. Reflection on this note could help one understand the passage in the Gospel selection — if one has not already — which says that the one who refuses to admit one’s fault before the Church should be treated like “a Gentile and a publican.” We already know from previous Sunday readings how Jesus treats a publican like Matthew or a Gentile like the Roman centurion and the woman from the regions of Tyre and Sidon. They are to be treated not as outsiders (or tiwalag, as fundamentalist cults or sects would treat them) but as objects of Christ’s saving work. For Matthew the publican and the Gentilic Canaanite woman, the key concept is mercy. To treat a hardened Christian like a Gentile or a publican is to treat them as objects of mercy, for “it is mercy I want, not sacrifice. (HHosea 6:6)”
The last thing one studies in the Missalette is the introductory reflection or essay. It is the fruit of the last stage of a Gospel reading’s “application” and therefore is studied last. 2 The article for the 23rd Sunday is entitled “Heal and Reconcile” and explains the reader understand the liturgical texts within the Church’s ministry of reconciliation as a work of love that is accomplished in acts of mercy. The essay, like the Note Box can be collected in a dossier that can also serve as a future reference. But it can also contribute to a stock knowledge that will help one understand how the passages of Scriptures are applied to the questions of the contemporary Church.