Speaking to thousands of people every Sunday, two priests reflect on the cross they have to carry by incorporating socio-political realities into their homilies.

THIS IS when you sit. In this Church, at 5:00 AM, is the most people you have seen at a Simbang Gabi mass, an annual Christmas tradition that attracts 7,000 attendees in one cathedral. Some are here to uphold devotional traditions; others to be involved in their community. Many of them have a wish they believe will be granted after they complete all nine Simbang Gabi masses. Maybe even the priest has a wish of his own.

This is where he stands. At the pulpit, the preacher is no longer a person but a vessel for God. Some priests take it upon themselves to speak to and for the people, grabbing the delicate minutes of their homily anthologies to make a difference.

Sa kaniyang salita

These few fleeting moments are not burdens to bear but jobs to excel at for Theology professors Frs. Manuel “Manoling” Francisco, SJ, and Arnel Aquino, SJ.

“We are public figures in a way,” comments Fr. Manoling. This prominence is also evident in their rich body of work as musical composers. Notably, Fr. Aquino penned “I Love the Lord,” while Fr. Manoling wrote “I Will Sing Forever.”

The level of care they have in making their music overflows into the preparation of their homilies. Fr. Aquino starts a week in advance, praying over Sunday Gospels and browsing literature about them. Meanwhile, Fr. Manoling undergoes the same process but he leans toward biblical commentaries and, like most people, social media.

“Before Mass, I make sure to read the news,” Fr. Manoling remarks. While he does not actively seek socio-political realities to comment on, it just so happens that these realities are necessary to convey the Gospel’s relevance to the clergy.

When it can influence government change, the homily carries more weight. As he presided over a mass during the season of filing for Certificates of Candidacy last October, Fr. Manoling shares how he emphasized in his homily the need for Filipinos to join the government and help reverse the culture of corruption.

“The invitation is for individual Christians to realize that our Christian responsibility does not begin and end with living a moral, virtuous life; it extends to our community, world, and environment,” Fr. Manoling notes.

For Simbang Gabi masses, Fr. Manoling reaches for gospels to warn Filipinos against idolizing tyrannical and self-serving rulers—all while comforting the afflicted through these texts that mirror the strength many Filipinos display in overcoming poverty and hardship.

The wealth of Biblical passages that speak to the oppressed Filipino is hard to miss, especially those that advocate for defending victims of injustices. Because of this, even if priests maintain they are non-partisan, speaking out against oppression and inequality becomes fundamental.

“When we try to educate our voters not to vote for the corrupt official with criminal records, then it is very clear who we are referring to,” Fr. Manoling says.

Fr. Aquino reaffirms this, stating that when he preaches, he thinks beyond the choices among political candidates and focuses on the choice between good and evil.

He traces this sense of responsibility back to his college years when the homilies he heard were all directed toward a common challenge: the Marcoses. After listening to the intersectionality of the gospel to the injustices during Martial Law, he and his fellow churchgoers left feeling inspired and compelled to act with “hearts burning.”

Decades since then, the country’s challenges have remained unchanged, but Fr. Aquino claims that the clergy is much different now.

Sa mga kanlungan

Gone are the days when the congregation eagerly embraced the integration of socio-political topics in homilies, as the two priests claim. Now, they notice that people long for discussions on personal spirituality, morality, and holiness.

This rising collective preference poses a challenge to how priests craft their homilies, as they encounter criticisms for “politicizing” the mass. “It’s very different now. I’ve noticed that Pinoys do not like hearing politics in homilies as much as we did back in the day,” Fr. Aquino shares.

However, history has shown how the Catholic Church is no stranger to speaking up against moral issues. In 1986, former Manila Archbishop Jaime Cardinal Sin aired a message in Radyo Veritas that catalyzed the masses to rally at EDSA.

Decades later, Fr. Aquino is challenged but poised to navigate people’s unwillingness to political nuances. He takes it upon himself to ensure the practice of “self-restraint” in his homilies.

“If the Gospel story doesn’t provide a door through which I can discuss a political issue, then I don’t. But if there’s that door and there happens to be a pressing political issue that leaves victims in its wake, I enter that door,” he stresses.

Despite this self-regulation, Fr. Aquino acknowledges the necessity of addressing political issues when they arise.

Fr. Manoling adds that priests still touch upon these political issues to extinguish the core of such problems: continued unjust actions. He emphasizes that failure to address such harsh realities makes the Christian faith “irrelevant” as it veers away from Jesus’ teachings.

Sa paghahandog ng sarili

Such a concern for the neglected underscores the pivotal role priests play in connecting society’s challenges to God’s message.

However, Fr. Manoling reveals that this leadership can be easily abused by priests. As such, they must draw a line between speaking on underlying moral issues and endorsing a political candidate, with the former being their stronghold.

As Fr. Aquino and Fr. Manoling strive to touch upon lives with their teachings, the hurdles of polarizing narratives and growing cultures persist. Despite these obstacles, the Church’s entirety aims at fortifying the message of God beyond words, actively bearing the cross of those victimized by systemic turmoil.

This is when you stand. Whether the homilies keep you disturbed or comforted, the edges of sharp words in a sacred place must point to the real enemies while defending the vulnerable.

To truly serve the poor and oppressed requires getting one’s hands dirty and scrutinizing reality, as exemplified by Fr. Aquino and Fr. Manoling. It is a testament to divine grace when individuals boldly raise their voices, echoing the call of the faithful amid a multitude of thousands.