Luzon-wide Clergy Convocation

November 6 - 9, 2023

Incarnating Servanthood in the Context of the Iglesia Filipina

Independiente

Introduction

Blessings everyone! I was tasked to give a lecture on the Topic, “Incarnating

Servanthood in the Context of the IFI.”

I would like to start my lecture by defining first the big words in my Topic:
Incarnating, Servanthood, Context and our beloved Church, the IFI

Understanding the Meaning of the Various Words used in my Topic

The word incarnation came from the Latin word, Carne. That is the root word.
In Latin, it could mean, among others, “to give flesh, to be part of historical
reality, to give visibility and concreteness”. To incarnate then, is to give flesh,
to give realization, to give actualization of an idea or thought.

The root word of servanthood is service, which came from the Greek word,
‘diakonia’. This is also the meaning of the Latin word, ‘ministerium’ meaning,
service, as basis of our work. This is where the English word ministry came
from. Both words were used interchangeably in our work within and outside
the Church.

In the biblical times, ministry was a practical response to their needs. At that
time, the purpose of ministry always was to facilitate the growth of the
Christian community1.

Their ‘diakonia’ or ‘ministerium’ is an expression of their fidelity to our Lord. It

is a requirement of their faith to our Lord. This is central in the teachings of
our Lord and an essential part of His mandate (as shown in the washing of
the disciples feet, among many other things).

This life of service as an expression of their faith to our Lord, individually and
collectively was continued by the Saints from generation to generation and
developed into various forms that we know today. This is to strengthen the
Church, and (as according to our Church) - to do mission2.

1
Paul Bernier. “Ministry in the Church”. A Historical and Pastoral Approach. (Connecticut: Twenty Third
Publications, 1992 )vi.

2
Statement on Church Mission, part II, 7.

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Servanthood refers to the actual, continuous process and system of serving.
As ordained ministers of our Church we are specifically required to exemplify
it.

The process of serving has its basis, focus, purpose and direction. We serve
because it is expected of us by our Lord. We serve because it is an expression
of our faithful relationship with Him. We serve because it is expected of us as
baptized members of Christ’s Church and as ordained ministers. We serve
because it is through our service that we give flesh to God’s divine will and
presence. We serve because it is our faithful response to the various existential
and empirical concerns and needs of our Church and of the world 3. Our
servanthood then is focused within and outside the Church.

And this giving of flesh, we incarnate our Lord’s life, mission and ministry in
our local and different contexts, and to the broader national and global
concerns of which we are part.

With that, we will proceed with the next word: Context .

Context refers to the broad and interrelated condition of the place we live.
This include but not limited to the Code, Culture and Creed of the community
that we are part. Broadly speaking, this refers to the interrelated socio-
political, cultural, religious and economic condition of a particular place,
society, nation or country.

As used in this topic, context refers to the broad interrelated socio-political,

cultural, religious and economic condition wherein our Church is situated
and part in various place and time.

With that, let us proceed in understanding our Church. The IFI is a Church. It
is not just an ecclesial body. It is not just a community of faith or a community
of believers. It is first and foremost a Church. It is part of the universal Church
and professes that Jesus is the definitive and ultimate offering for humanity’s
salvation, and proclaims Him as its Lord and Saviour. The IFI is part of the
universal product of God’s redemptive grace as a historical and continuing,
living, visible sacramental result of the Jesus event. This is by virtue of her

3
Edward Schillebeckx has noted that fidelity to the living tradition of the Church is not to be found in simply
doing today what has always been done in the past. Rather, fidelity lies in responsding in new and creative ways
to the most basic mandates of the gospel. It means trying to be in time what Jesus was to people in his time so
that we can translate the gospel imperatives in our own historical moment in accord with new cultural situations
in which we find ourselves. Gregory Baum likewise points out that the Church’s ministry will be truly Apostolic
not because of its material fidelity to some ecclesiastical structure of the past (whether of the Apostolic age , or
of the post-Apostolic period in which the monarchical episcopate developed), but because of formal fidelity to
the divinely given norms revealed by Christ and the Apostolic witness. Cf. Gregory Baum, “Ministry in the
Church”, Women and Orders, (ed) Robert Heyer (Mahwah, NJ: Paulist Press, 1974) 61 as cited by Paul Bernier.
“Ministry in the Church”, 4.

2
profession of Creed4, through its sacrament of baptism 5, the assurance of its
Apostolic Succession6, and its celebration of the Holy Eucharist7.

Yet, the IFI is not just a part of the universal Church and global community of
believers that bears the markings of a True Church 8. Like other churches that
have their own identity, the IFI while professing to be part of the universal
Church possesses a unique ecclesial identity by virtue that its history is
intertwined with our Nation’s history.

So, what is the unique identity of the IFI as envisioned by our Church’s
forebears?

The Iglesia Filipina Independiente as envisioned by our Church Forebears?

The IFI was conceive to be a people’s Church. I would like to quote a portion
of the Pastoral Letter of OM Aglipay to all our Bishops then,

4
Please refer to the IFI’s Declaration of Faith and Articles of Religion. Please see also the Introduction of Canons,
no.1. By virtue of the IFI’s declaration of Faith to the Triune God, she links herself to be part of the global product
of the Paschal mystery of Christ. Through this declaration of Faith, the IFI recognizes the fact that Jesus is the
person whom the IFI professed to be the absolute Saviour and to be God’s historically irreversible and historically
tangible offer of himself; and thus, submit itself to be part of the global product of God’s redemptive grace in
Jesus and as an earthly extension of Jesus body for con itnuing redemptive act. Please see Karl Rahner.
Foundations of Christian Faith: An Introduction to the Idea of Christianity (New York: Crossroad Publishing Co.,
1993) 328-331. See also Edward Schillebeckx. Christ the Sacrament of the Encounter with God. (London: Sheed
and Ward, 1985) 40-43.

5
Baptism is our incorporation to the body of Christ. Through our common baptism, we are brought into union
with Christ, with each other and with the Church of everytime and place. Please see, “Baptism, Eucharist and
Minitry” Faith and Order Paper No 111, Geneva; World Council of Churches, 1982, 2-3. Please refer also the
recognition of this universal understanding in Vatican II Document, that recognizes the validity of Baptism
confered by ministers of Churches and ecclesial communities. Austin Flannery (ed.) Vatican Council II. (New York:
Costelo Publishing Co., 1995) 487-488. Last Year, we signed a document “Mutual recognition of Baptism between
the IFI and the RCC”.

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According to Tradition, the Apostles possessed an original and unique authority in the life and mission of the
Church by virtue of having been commisioned by Christ and having witnessed the Risen Lord. They were called
and sent - and the living witnsses to the life and teachings of Jesus. The Apostles and Prophets are considered
the foundations of the Church, Christ Jesus being the chief conerstone (Eph 2: 20) Thus, the continuity of the
Church’s succession of Apostolicity is vital because that is its assurance that its witness and ministry, life and
mission came from Christ. Please see, Peter C. Hodgson and Robert King (eds.) Christian Theology, An
Introduction to its Tradition and Tasks. (Minneapolis: Fortress Press, 1994), 255. Cf. also, New Dictionary of
Theology. (St. Paul Publication, 1991) s.v. Apostolicity. Cf. Also, William Jurgens, “Ireneus Against Heresies”. The
Faith of the Early Fathers (Vol. 1). (Minneapolis: The Liturgical Press, 1970) 89-91.

7
Cf. DFAR, no. 5 and Canons, chap 6 sec. 1&2. The Holy Eucharist is the central and source of our celebration of
God’s self-communication to us and our encounter with God. The Holy Eucharist is our assurance of the Triune
God’s continuing presence in our lives as a gathered people of God that is historically and visibly realized for
human availability.

8
The Protestant reformers propounded that the pure preaching of the Word of God, the celebration of the
sacraments, and the faithful exercise of Church discipline distinguishes the True Church of Christ from others. On
the otherhand, the Catholic Church follows the Nicene Creed’s confession (One Holy, Catholic and Apostolic
Church) as the attributes of a True Church. Cf. Sinclair Ferguson and David Wright. New Dictionary of Theology,
sv. Church (Illinois: Inter-Varsity Press, 2003).

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“I request and beseech you my brothers (and sisters), to take me for gospel
when I say once again that our church is destined to be our people’s church
(italics supplied). Forget me if you will, but posterity will always be the proof
and living reality of what had passed between us now”.

The IFI was conceived as a people’s Church.

The identity of the IFI as a people’s Church is a Filipino Church, yet

maintaining the doctrines and practices without the excesses and abuses of
the Roman Church9. “It is Catholic by Faith except for obedience to the
Pope”10 - with a Creedal formulation that expresses the Faith “in a manner
understood by the people”11 (and not through the jargon of highly theological
treaties on the ontological relation of the Triune God or through the dogmatic
assertions of Christology. Kaya iba ang formulation ng Credo ng Oficio
Divino ).

By basing on the early church documents, that is also the tenor of the clergy’s
understanding of their envisioned Church. It is fundamentally, the same
Church, administered by the Filipino clergy12 with the same Faith and
Worship but with relevance to our country’s struggle for self-actualization 13
as a Filipino nation and as people of God.

According to Aglipay in his Pastoral Letter, he envisioned the IFI as a

“Church that will best respond to the needs of the time”.

Ibig sabihin, its life, mission and ministry is effective and relevant to their
context - that is, it is directed to the greater welfare or for the greater good of
our nation and country.

According to Isabelo delos Reyes,

9
“Proclamation of the Iglesia Filipina Independiente”, trans William Henry Scott in “Doctrine and Constitutional
Rules, Important Documents and Write ups on the Iglesia Filipina Independiente,” comp. Apolonio Ranche
(Quezon City: St. Andrew’s Tzheological Seminary, 1996) part two, 8-13

10
Section Three, “1902 Constitution and Canons of the Philippine independent Church”, trans. William Henry
Scott in “Doctrine and Constitutional Rules, Important Documents and Write ups on the Iglesia Filipina
independiente”, comp. Apolonio Ranche (Quezon City: St. Andrew’s Theological Seminary, 1996 part two, 14-16.

11
Foreword, Oficio Divino. Trans. Alberto Perez, Jr. (Romblon: 2002)

12
Canon I, no I in “Provisional Ordinances of the Philippine Independent Church, 1899,” trans. William Henry
Scott in “Doctrine and Constitutional Rules, Important Documents and Write ups on the Iglesia Filipina
Independiente”, comp. Apolonio Ranche (Quezon City: St. Andrew’s Theological Seminary, 1996 part two, 1-5.

13
According to Macquarrie, this is about “making sense” of human existence, bringing “order” into it,
”overcoming” its frustrations, “fulfilling” its potentialities. Cf. John Macquarrie. Principles of Christian Theology.
(Union Theological Seminary New York: 1977).74. Some authors uses the term total human development. Our
forebears also uses the term, “pagsasarili” (self determination) as against the imposed oppressive system of the
foreign power. As used in this lecture, self actualization refers to the realization of the Filipino people’s
potentialities as a Nation and as people of God.

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“Our founding forebears envisioned a birth of a Filipino Church which is
committed: “to conserve all that is good in the Roman Church, but
eliminating all the deceptions which the diabolical astuteness of the cunning
Romanists has introduced to corrupt the moral purity and sacredness of the
teachings of Christ”.
Isabelo delos Reyes, Sr.
Filipinas Ante Europa
July 7, 1899

That is how the IFI was conceived as a people’s Church. It is Filipino, Catholic
and relevant to the needs of the times.

This identity was intended to institutionalize to us by including it in our

Divine Office so as to continue our forebears’ aspirations for our self
actualization as a Nation and as people of God.

The clamour of our forebears for self actualization is seen in the central
message of our Lord, the Reign of God. It is central in His preaching and
manifested in His healing of the sick. This is central in our Lord’s divine plan
that He seek to proclaim and realize in His mission and ministry. It is also His
prayer. He wanted our lives on earth to be like in heaven. For that is the
realization that God reign in us and with us.

The IFI is a witness to Jesus as the definitive salvation from God and his
Lordship as the Christ. It seeks to manifest this in its life as a tangible
sacrament of people’s aspiration and a servant pilgrim community that is
assured and nourished by the continuing presence of Christ in its celebration
of the Holy Eucharist14. This is the constitutive and definitive transcendental
ecclesial identity and nature of the IFI as a Church.

It is a local expression of the universal Church whose life was “reborn” and
“baptized with blood and fire” in the continuing history of faith. That is its
historical identity and heritage.

So that is how we look at our founding forebears vision of the IFI and our
understanding as a Church that was given birth by the demands of their time.

The IFI as a Church of the Poor is a later development, as a result of our

articulation of our spirituality, mission and prophetic role in society and to
the world.

How about Servanthood?

Servanthood in the Context of the Iglesia Filipina Independiente

14
Please refer to the IFI’s DFAR, no. 5 and Canons, chap 6, sec. 1 & 2. The Holy Eucharist is the central and source
of our celebration of God’s self communication to us and our encounter with God. The holy Eucharist is our
assurance of the Triune God’s continuing presence in our lives as a gathered people of God that is visibly and
historically realized for human availability.

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We can best understood it by reading its statements, proclamations and
practices.

By basing on the documents of our Church, the IFI is to embody in its life,
mission and ministry the following ideals they formulated:

“The Church is a community of Faith tasks to confess and witness Christ as

both Lord of nature and history .. of liberation and salvation.

The Iglesia Filipina Independiente (IFI), being the living sacrament of the 1896
revolution, must continually make her confession and witness for and in
behalf of the Filipino who for the past several years, have been faced with
poverty, social malady and political repression.

The times call for immediate response to dehumanization. The IFI, conscious
of its mission and historical vocation, is concerned. It must get involved and
participate actively in development. This is the imperative of the Gospel.

This, the IFI believes, leads to a more meaningful. Effective and relevant
accomplishment of her mission and ministry”.
Statement on Development
Consultative Assembly of the
National Consultation on Development,
ACTS, July 28-30, 1987

Through this statement, we seek to give relevance to our mission and ministry
within our Church and in our country. That is the IFI’s key operating
identity.

This can be seen as well in our Statement on the Ministry of the Laity:

“The forebears of the IFI articulated the importance of the lay participation in
the ministry. The ministry of the lay people as defined in the early life of our
Church is even more relevant today. We are challenged to recapture and to
enrich our faith and heritage through the different ministries such as Pastoral
Care, Ministry of Education and Nurture, Ministry of information, Ministry of
the Council, Ministry of Celebrations (Altar Servers,Altar Guilds, Stewards,
Choir, Church buildings), Ministry of Social Action and Prophetic Ministry,
and to continue the ministry of teaching, preaching and healing through the
guidance of the Liberating Holy Spirit.

Our Pro Deo et Patria must find its incarnation and meaning through our
unequivocal participation in the total work of God’s salvific action”

Statement on the Ministry of the Laity

Asian Social Institute, Manila May 10, 2000

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Ministry and Mission or servanthood is within our Church and to our
Country.

I would like cite as well of the ordination of Women as one of the major and
important development in our understanding of servanthood.

When the Supreme Council of Bishops approved the Ordination of Women in

their October 1996 Concilium, Rev’d Rosalina Rabaria in the Diocese of Aklan
became the first officially ordained woman priest of the IFI. She was
theologically trained at SATS and was ordained by her bishop, former Obispo
Maximo, The Most Rev. Abdias dela Cruz in 1997 at Ochando, New
Washington, Aklan.

Her ordination came as a breakthrough for the IFI. Ever since, many women
entered our Seminaries (Rev. Perla Cajote was the first IFI women Seminarian
who graduated at St Andrews Theological Seminary in 1978) and became
clergy of our Church. The Rt. Rev. Emelyn Gasco-Dacuycuy of the North
Central Luzon Bishop Conference is our first Female bishop.

Our Statement on the LGBTQA+ community and opening them in our

Seminaries and be part of the IFI’s ordained ministry is a testimony to our
inclusivity and fidelity that service or ministry is not limited and should not
be limited to gender.

The books, “Our Heritage, Our Response”is a written account of our

prophetic stance in various social issues and concerns that confronts us.
Through the guidance of those who are in authority in our Church, our
witness and ministry is directed.

Our Church’s strong statement against red-tagging and vilification of our

Church, clergy and church workers shows our strong adherence to our
prophetic ministry.

So, these are among the various concrete example of our ministries and our
responses to the various concerns and issues that challenges our mission and
ministry as a Church.

That is how servanthood is practiced within and outside our Church. It is an

expression of our faith and, an expression of our fidelity to our Lord.

Our servanthood is directed towards the greatest good because it is in this

context can we proclaim and witness the presence and will of God.

By reflecting in the life and teachings, prayers of our Lord, and specially in his
mission, we can conclude that it is directed to our common good - for us to
have a life on earth, like in heaven. Ito ang sentro sa kanyang panalangin, sa
kanyang mga pangangaral at ginagawa - ang mabuhay tayo dito sa lupa,
tulad nang sa langit - because that is the visible manifestation of God’s reign

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here on earth. That is the core mission and direction of our Lord’s mission and
ministry on earth. Di ba ang prayer niya ay “your kingdom come, your will
be done on earth as it in heaven”. His kingdom on earth is told to us in
various parables. How it happen and grows in various ways - even in
unexpected ways! And our Lord is proclaiming it to us to prioritize it. It is a
life of love, joy, peace, justice and our common basic needs is with all of us,
where there is health and healing. It is a life where everyone, regardless of
race (Matt. 28: 19, all nations), from Judea to the ends of the Earth is a truly a
child of God. This was the central mission of Jesus.

This was before St. Paul introduced Christian theology and interpreted the
teachings he learned about Jesus15. As we all now know, the writings of St.
Paul became part of the canons of divine revelation. His writings were the
result of his encounter - not with the historical Jesus - but with the
resurrected and divine Christ. Paul’s theology were followed by the various
Ecumenical Councils, the Patristic Fathers, and the great theologians we know
today.

However, let us be reminded, that the basic and central focus of Christian
Faith as taught to us by our Lord or any religion for that matter is for
humanity’s greatest good - or the so called the good of human civilization or
in ecclesiastical term, the proper stewardship and promotion of the integrity
of God’s creation16.

If we are to look and reflect on the history of our Church, it is directed

towards that vision - our self actualization as a people of God and as a nation
- for we are members of the global family of God17.

This same ideals, this same mission of our Lord is also the direction of our
Church’s life, mission and ministry, that was given action by the ideals of our
forebears that they seek to institutionalize in our early liturgical books.

15
According to Bp. NT Wright, Paul introduced Christian theology as an activity, a vocation, a task, an exercise –
not a content of dogmatic syllabus. He engaged in and reflected upon the Jesus event to inculcate to his hearers
what is vital witness of the Church; to think in new way. To Paul, Christian theology is the activity of the whole
Church, thinking with renewed mind and hearts, thinking scripturally, prayerfully and communally about who the
One God is, who God’s people are, what God’s future is for the world. According to Bp Wright, Paul believed that
in Jesus, Israel’s Messiah was supremely revealed in His death and resurrection. Paul, believed that Jesus
followers were called to be part of that new creation – that meant a new kind of thinking. To learn to think in a
new way - mattered above all. For Paul, New Way is learning to live what is within Israel’s scriptures and the
overall story they were told. Paul believed the scriptures has reached its telos (goal) in Jesus and thereby
exploded into new life, to pray in Jewish way that was reworked in Jesus and in the spirit.

In Paul, we can see the first beginning of an activity that grows and swells and become characteristic of Christian
movement in its development. Cf. Bp. NT Wright. Why and How Paul Invented Christian Theology.
youtube.com/watch?v=Y4CY73psVFQ.
16
We can see this as part of God’s divine plan in the Creation Story in Genesis, and in the central teachings of our
Lord of God’s Reign and healing of the sick. (Gen 1:1-2:15; Matt 13; Mk 4: 1-34; Lk 8: 4-18; Matt 8:1-17) and the
proclamations of the prophets (Mk 1:15; Matt 3:1).

17
Second Part, Chapter 1, Section II, in “DCR 1903,”cf. Also Epistle VI in “Epistles”, 58.

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As a Church, we respond to various concerns and issues that confronts us by
discerning God’s message in the scriptures, but unlike the fundamentalist
groups, we do not rely on the scriptures alone for divine revelation. To limit
divine revelation to the scriptures alone is to limit the freedom of God and
limit as well the power of the Holy Spirit to continuously guide the Church
(Jn 14: 26; 16: 13); and, not recognizing God’s authority bestowed to the
Saints that was handed down through Apostolic Succession to our Bishops
who acts in concilium as our Church’s Magisterium. Through their collegial
guidance, as bearers of Apostolic officer, we discern as a Church, divine
revelation in nature, in history, in lessons of science, and in the so-called sign
of the times.

In an age confused by competing values, experiences, interests, and sources of

power and meaning, the concilium of our Bishops helps us discern and to
respond faithfully to those things that are of God.

Through their lead and guidance, we share as ordained ministers, to seek and
to discern the purpose, meaning and relevance of our relationship with our
Lord today in the Dioceses, Parishes we are committed to serve and care.

That is how our Church institutionally incarnate servanthood in our context.

Challenges

From our articulated identity, theology and, spirituality, we seek to incarnate

our mission and ministry. However, our prophetic ministry is often
challenging.

Through this, we are seen as a threat and accused of negative terms.

However, that is not something new. Since the very beginning, the early
Christians already suffered humiliation, persecution and death - simply
because they seek to be faithful followers of our Lord.

They were accused of atheism, cannibalism, incest18. Many of them were used
to amuse the people before they were killed, thrown into the boiling oil, into
the dungeon of wild beast, and burned alive 19. The Apostles suffered various
forms of punishment before they were killed in a horrifying way. While
many believers apostasized with their Faith, those who remained firm to
witness their Faith, even at the point of suffering and death, gave us the
assurance and inspiration about the truthfulness of God’s divine revelation in
Christ. They were the Martyrs, Saints and the Prophets that serves as the
assurance of our Faith. Together with the lessons of our history and the

18
William Jurgens. The Faith of the Early Fathers. Vol. 1 (Minnesota: The Liturgical Press, 1970) 69.

19
Justo L. Gonzales. The Story of Christianity. (San Francisco: Harper Publications, 1984)16, 32-48, 71, 78, 82-90,
102-8, 124, 130-1, 133, 141, 151, 156, 172, 302, 405. cf Jean Comby. “How to Read Church History”. New York:
Crossroad Publishing Co., 1992)16.

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inspiration of our forebears, we look at them as our source of hope and
commitment in our service to our Lord.

Indeed, it is not easy to be firmly committed follower and servant of our Lord.

Let us be reminded of the advice of Gamaliel to the High Priest, the council
and Senate in Jerusalem who are seeking his advise on what they will do with
the early followers of Christ who are becoming threat. According to him,

“So in the present case I tell you, keep away from these people and let them
alone; for if this plan or this undertaking is of men, it will fail; but if it is of
God, you will not be able to overthrow them. You might even be found
opposing God”. (Acts 5:33-39 RSV)

By reflecting on that in the midst of the various challenges that confronts our
Church today, the message of Gamaliel is a very strong indications that our
Church is of God because in spite of the many problems we encountered
within our Church and many attacks against us since our proclamation as a
Church, we remain faithful, alive and growing in doing God’s mission and
ministry.

According to our former Obispo Maximo, Most Rev’d Tomas Millamena, in

his article “Towards A Common Understanding and Vision of the IFI as A
Church”, “the wicked spiritual forces through the American Imperialism that
snatched from us the Philippine independence wanted to kill the new Church.
The world rulers, authorities and cosmic powers wanted to kill the IFI. But
Yahweh did not allow it. Like his liberating acts for the Israelites from the
powerful Pharaoh, he sent Aglipay to lead the new congregation”.

So we survived in spite of various attacks against us and various problems

within.

Presently, we are villified, red-tagged and accused of trump up charges. But

we stood our ground. We choose to serve the Lord.

And in spite of many challenges that confronts us, we remain to be strong and
faithful.

That is the context of our servanthood as we seek to incarnate the life, mission
and ministry of our Lord. Like the Apostles, Martyrs and Saints, who stood
firm in their Faith to our Lord, we also seek to be faithful and to stand firm.

As ordained and bearers of Apostolic office, this is part of our task, in finding
meaning, purpose and relevance to that Faith that was handed down to us by
the Saints from generation to generation.

It is for this purpose that we are all called and sent. It also for this purpose
that we are here, not just to meet our classmates and friends, but to

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collectively pray and to collectively discern, to find meaning, purpose and
relevance to that Faith that was handed down to us in our present context,
and to the broader context of our Church in everyplace.

Finally,
Naalaala ko minsan, when Bp. Bart Espartero was given a gift by Fr. Stephen
Miller, Regional Director for East Asia of the Mission to Seafarers. Bp.
Espartero was given a stole and placed it on his shoulder and tied it on his left
side - sa aking pagtingin, inilagay niya ito sa kanya na tulad sa isang deacon
bilang pagpapaalala sa kanya, at sa aming lahat na nroroon, na maski pari na
kami o obispo man, ang pinakabatayan ng mga iba’t ibang bahagdan ng
ministriya ng mga ordinado sa simbahan ay - paglilingkod!. To me, putting
the stole of a deacon to a bishop is a powerful reminder of our role - that first
and foremost, we are to serve. That is the foundation of our Priesthood and
Episcopal office; and that continuing process of Service, that life of service, is
central and foundation of our ordination as ministers of our Lord that we
need to incarnate in our ministry in our Dioceses, Parishes, missions,
outstations and to the broader context of our mission.

To close my lecture, I would like all to stand, and together, let us put our right
hand near our heart:

Tayo’y manalangin

Ipinako ka sa krus.
Aming tagapagligtas, Ikaw’y
pinagtawanan, hinamak,
nilait at nilapastangan.
Sa dakilaan ng Iyong pagibig
Ibinigay mo ang Iyong buhay
alang alang sa amin.
Maraming buhay
ang inialay ng mga
sumunod sa Iyo,
sapagkat sila’y nanindigan at
naging matapat sa Iyo.
Ang kanila nawang buhay at
paglilingkod ay magbigay din
sa amin ng inspirasyon at katatagan
sa aming pagsunod sa Iyo.

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Ang Iyong pangako at ang
kapangyarihang taglay nito
ay magbigay rin sa amin
ng pagpapala at kalakasan
na hindi mo kami pababayaan
sa aming matapat na paglilingkod
at pagsunod
sa Iyong kalooban. AMEN!

Marami po salamat sa pakikinig!

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