Say Balon Bilay na Inkioli

Tatawagen na saray inmunan Kristiano nen saman a panaon so sayan agew na "Day of the Sun" odino "Fiesta na Agew". Ontan met so tawag na saray hentil ya manaayam nen saman. Balet balbaleg so pidumaan na say pananisia na saraman ya hentil tan say pananisia na saray Kristiano. Saray pagano, sayan agew et sakey labat ya ya pakaneng-nengan na say ibutay tan iselek na agew; para saray Kristiano, sayan agew et say inbangon na "Agew" ya mangipapanunot ed sikara na maglorian inkiolid bilay na Anak na Dios. Sayan agew so nagmaliw na "Agew na Katawan". Say "Sun-Day" et nagmaliw na "Day of the Lord"-- Agew na Katawan!

Say istorya na Fiesta'y Inkioli et ginmapo ed sakey ya ambilonget ya oras, diad lobok. Diman, say patey singa tinalo to so bilay; diman, say kasalanan singa tinalo to so kamaungan; diman, singa say ilalo et naogip tan abalang. Balet, nen binmutay so agew, kaiba so balon bilay; atalo so kasalanan; naitda'y ilalo so amin!

Say inkioli nen Kristo so utel na pananisia tayo. No ag abilay si Kristo, antoy kakanaan na impanirap to? Antoy kakanaan na impatey to? Antoy kakanaan na krus?

Say pansilibra tayo na Inkioli nen Kristo so pansisilibra tayo na panangaro na Dios Ama ed say Anak to. Say Inkioli'd bilay nen Kristo so ebat na Dios et krus, say ebat to ed mundo ya apanoy ey-ey tan ermen; say ebat na Dios et busol tan imonan ya makapatey. Nen si Jesus et inmolid bilay, say bilonget so tinalo na liwawa!

Say maong a balita et lapud say inkioli nen Jesus, amin tayo et kaiba ed saya. Inter la nen Jesus so bilay ya andi-anggaan, bilay ya walay ilalo, panangaro ya makapangiter na kawayangan, mundo ya naitday pakapanyarin taloen to so kaugsan. Sikato ya so inter na Inkioli na Katawan: nagmaliw tayo la ya Anak na Inkioli!

Lapud saya sirin, arapen tayo la so liwawa. Agtayo nepeg ya benegan iya! Ta no say liwawa so walad arap tayo, walad benegan tayo so anino no kasalanan, anino na ermen, tan anino na mundo'n apanoy gonigon tan patey! Say Inkioli na Katawan so liwawa ya makapangiter na ilalo.

Ilalo ya say krus et mansampot lanlamang et bilay; ilalo ya say bilonget na labi et nabalang et liwawa na ibutay na agew; ilalo ya say bilay ya inter na Katawan ed sikatayo et andi-anggaan.

Nen aneng-neng nen Maria Magdalena so lobok ya anggapoy iyan to, sikato so batik tan inbelyaw ton nia ed saray apostol tan amin. Sikato ya anak na Inkiolid bilay nen Kristo so nepeg met ya ibelyaw tayo yan maong a balita. Manbilay tayo ya tuan sikatayo et anak na Inkiolid bilay nen Kristo.

Balet no manuley so bosol tan sibletan, nen say panangaro tan pakapirdonan, no manunaan so kolkol tan pateyan nen say pakatalus tan iteran, no manunaan so panlames ed saray inosente nen say pankimey na pangkamungan na karaklan, say tepet tayo so onya: Manbibilay tayo la kasi ed panaon na Inkioli'd bilay na Katawan? Aarapen tayo kasi so liwawa na Dios? Inawat tayo la kasi so grasya na Inkioli? Antoy kakanaan na krus sirin? Antoy kakanaan na ibutay na Agew ya makapangiter na bilay komon?

Sikatayo so tuan akawaat na grasya na Inkioli. Si Jesus so sankaunaan ya inmolid bilay. Amin tayo la so ontumbok ed saya no tuan sikatayo balet so manbilay ya singa inpanbilay nen Kristo. Lapud kaiba tayo si Kristo sirin ed patey, tan diad inkioli to, wadman met so inkioli tayo.

Ontan la komon.

1st Reading - Acts 10:34a, 37-43

Assuming that Jesus' crucifixion occurred in A.D. 30, Paul (Saul) was converted in A.D.
33 and came to Jerusalem from his preaching in Damascus around A.D. 36. If the Acts of
the Apostles is arranged in chronological order, today's event occurs after Paul's meeting
with Peter in Jerusalem. What we hear of today is the inauguration of the mission to the
Gentiles. Cornelius, a Roman centurion of the Italian Regiment, has had a vision and in
this vision an angel has told him to send to Joppa (Jaffa) and summon a man named
Simon who is called Peter. About noon the following day, Peter also had a vision in which
he saw heaven opened and all kinds of animals which he is told to kill and eat. Peter
replies "Surely not, Lord! I have never eaten anything impure or unclean" so we can
assume that the animals were considered by the Jews to be ritually unclean and
therefore forbidden. The voice in Peter's vision says "Do not call anything impure that God
has made clean." This vision occurs three times and leaves Peter wondering what it
means when Cornelius' emissaries arrive. Peter accompanies the emissaries back to
Cornelius and once Cornelius recounts his vision, Peter realizes the meaning of his own
vision, saying "I now realize how true it is that God does not show favoritism but accepts
men from every nation who fear him and do what is right." Cornelius has been expecting
Peter and has called together is relatives and close friends; there is quite a crowd
gathered.

34a Then Peter proceeded to speak and said, ["You know]

Peter presumes that these gentiles have heard the message of Christ; a message which
he will repeat as his teaching. Some commentaries presuppose that "the people" do not
know this story and that the comment "you know" (actually contained in verse 36) is
addressed to the Christian reader of Acts; a presupposition which is unwarranted in my
opinion.

37 what has happened all over Judea,

Judea is controlled by the Romans and all the goings-on there are familiar to the
centurion.

beginning in Galilee

This is the same formula used by the Sanhedrin when they accused Jesus in front of
Pilate (Luke 23:5).

after the baptism that John preached, 38 how God anointed Jesus of Nazareth
with the Holy Spirit and power.

See Luke 3:21-23.

He went about doing good and healing all those oppressed by the devil, for God
was with him. 39 We are witnesses of all that he did both in the country of the
Jews and (in) Jerusalem.

All the way from Galilee to Jerusalem.

They put him to death by hanging him on a tree.

A figurative expression for crucifixion. Deuteronomy 21:23 says that anyone who is
hanged on a tree is cursed by God. Jesus bore the curse of the covenant for us because
we were unable to offer the perfect sacrifice which would atone for the sins of the people.

40 This man God raised

The resurrection is ascribed to the Father.

(on) the third day

The number three in Hebrew numerology is the number of completion. The world was
formed in the first three days of creation and filled in the second three days of that same
creation event (Genesis 1). Isaac was restored to life (resurrected) in the eyes of
Abraham on the third day when God stopped the sacrifice and substituted a ram instead
(Genesis 22:2-12).

and granted that he be visible, 41 not to all the people, but to us, the witnesses
chosen by God in advance,

The witnesses to the resurrection were not indiscriminate or accidental.

who ate and drank with him after he rose from the dead.

A true resurrection, a ghost does not eat and drink.

42 He commissioned us

Acts 1:8; Matthew 28:18-20.

to preach to the people and testify that he is the one appointed by God as

Up until this time, the actions of the Apostles have been restricted to the Jews; now
Peter is addressing Gentiles for the first time.

judge of the living and the dead.

This role of Jesus is presented again in Acts 17:31. This role will be exercised by the
Risen Jesus, precisely as "the Christ".

43 To him all the prophets bear witness, that everyone who believes in him

Belief is more than just acceptance, it is total commitment; not to a concept, but to
Jesus Himself.

will receive forgiveness of sins through his name."

The name is the authority. Jesus was given full authority by His Father and He gave that
authority to the apostles and their successors. The ambassador speaks in the "name" of
the one whom he represents. Remember the old police shows where they would say
"Stop in the name of the law"? The policeman was invoking the authority which he
represented.

2nd Reading - Colossians 3:1-4

This reading is a practical application of the teaching given in the earlier chapters of
Colossians, designed to suit the circumstances that have arisen in the Colossian church.

By His death and resurrection the Son of God frees us from the power of Satan and of
death. "By baptism men are grafted into the paschal mystery of Christ; they die with Him
and rise with Him" (Vatican II, Sacrosanctum Concilium, 6).

In other words, Christians have been raised to a new kind of life, a supernatural life,
whereby they share, even while on earth, in the glorious life of the risen Jesus. This life is
at present spiritual and hidden, but when our Lord comes again in glory, it will become
manifest and glorious.

Two practical consequences flow from this teaching -- the need to seek the "things that
are above", that is, the things of God; and the need to pass unnoticed in one's everyday
work and ordinary life, yet to do everything with a supernatural purpose in mind. This
means that those who try to seek holiness by imitating Jesus in His hidden life will be
people full of hope; they will be optimistic and happy people; and after their death they
will share in the glory of the Lord: they will hear Jesus' praise, "Well done, good and
faithful servant; you have been faithful over a little; I will set you over much; enter into the
joy of your master." (Matthew 25:21).

1 If then you were raised with Christ, seek what is above,

This contrasts "things that are above" and "things that are on the earth".

where Christ is seated at the right hand of God.

Taken from Psalm 110:1, this shows His position of Lordship and complete victory.

2 Think of what is above, not of what is on earth. 3 For you have died,

In baptism, we die to sin and are raised in Christ.

and your life is hidden with Christ in God.

The Christian is no longer attached to the material things of this life, but to the spiritual
things of a life in Christ.

4 When Christ your life appears, then you too will appear with him in glory.

Although St. Paul's main emphasis throughout has been on the present resurrection with
Christ in baptism, this is a reference to the future resurrection at the end of time.

Alternate 2nd Reading - 1 Corinthians 5:6b-8

Unlike the Gospels, where leaven is a symbol of the inner dynamism of the Kingdom
(Matthew 13:33; Luke 13:20-21), St. Paul here uses it as a metaphor for the corruptive
influence of evil (Galatians 5:9). St. Paul uses examples taken from the Jewish
celebration of the Passover and feast of unleavened bread. The Passover is the principal
Jewish feast, and its central rite is the eating of the Passover lamb. At the Passover
meal, and on the 7 days following, which were also feast days (the feast of unleavened
bread), the eating of leavened bread was forbidden. In Exodus 12:15,19 God laid it down
that during these days no leaven should be kept in Jewish homes.

6b Do you not know that a little yeast leavens all the dough?

The little yeast which is added to the dough doesn't cause pimples on the loaf, it causes
the entire loaf to rise.

7 Clear out the old yeast, so that you may become a fresh batch of dough,
inasmuch as you are unleavened. For our paschal lamb, Christ, has been
sacrificed.

A reference to the feast of unleavened bread, of which the Passover was the first day. It
represents a new beginning.

8 Therefore let us celebrate the feast, not with the old yeast, the yeast of malice
and wickedness, but with the unleavened bread of sincerity and truth.

The Church is always engaged in a Paschal celebration, because Christ by His death
and resurrection has accomplished the salvation foreshadowed in the Exodus. We are
lead from slavery to sin into the promised eternal kingdom and during our journey we are
sustained by the bread which comes down from heaven, the Eucharist. Sincerity
(single-mindedness or purity of intention) and truthfulness should distinguish the
Christian.

Gospel - John 20:1-9

None of the Evangelists describes the actual resurrection itself, for it was witnessed by
no one. The gospels and 1 Corinthians 15:4-7 witness to the fact of the resurrection,
however, by the testimony to the empty tomb and the appearances of the Risen Christ to
His disciples. It is fitting that on Easter morning we should hear an account of what
happened on that first Easter morning as Mary Magdalene went to the tomb.

1 On the first day of the week, Mary of Magdala came to the tomb early in the
morning, while it was still dark, and saw the stone removed from the tomb.

All the Gospel accounts are in substantial agreement concerning the time when the tomb
was first found to be empty, before dawn on Sunday morning. Mary Magdalene is named
also by Matthew and Mark along with companions; Luke gives no names but speaks of
"women" in the plural. In this verse John seems to make it appear that Mary Magdalene
was alone but this is not necessarily the case as we will see in the next verse.

2 So she ran and went to Simon Peter and to the other disciple whom Jesus
loved,

Mark 16:7 relates that the women were told to announce the resurrection to Peter and
the other disciples; John is the only evangelist to single out the beloved disciple (himself).

and told them, "They have taken the Lord from the tomb, and we don't know
where they put him."

The fact that she say "we don't" would make it appear that She wasn't alone at the tomb,
but was in fact accompanied by other women.

3 So Peter and the other disciple went out and came to the tomb. 4 They both
ran, but the other disciple ran faster than Peter and arrived at the tomb first; 5 he
bent down and saw the burial cloths there, but did not go in.

No reason is given for John's remaining outside the tomb; given the amazing/distressing
news that he and Peter had come to investigate. It is assumed that he did not enter
because Peter was the leader of the apostles and as such it was his responsibility to
lead the investigation.

6 When Simon Peter arrived after him, he went into the tomb and saw the burial
cloths there,

The Greek participle translated here seems to indicate that the wrappings were flattened,
deflated, as if they were emptied when the body of Jesus rose and disappeared -- as if it
had come out of the wrappings without their being undone, passing right through them
(just as He later entered the Upper Room when the doors were shut). One can readily
understand how this would amaze a witness, how unforgettable the scene would be.

7 and the cloth that had covered his head, not with the burial cloths but rolled up
in a separate place.

This head cloth would have been tied, rolled like a triangular bandage, under the chin and
over the top of the head to secure the mouth in a closed position. The first point to note is
that it was not with the other wrappings, but placed to one side. The second, even more
surprising thing is that, unlike the clothes, it still has a certain volume, like a container,
possibly due to the stiffness given it by the ointments: this is what the Greek participle,
here translated as "rolled", seems to indicate. From these details concerning the empty
tomb one deduces that Jesus' body must have risen in a heavenly manner, that is, in a
way which transcended the laws of nature. It was not only a matter of the body being
reanimated as happened, for example, in the case of Lazarus, who had to be unbound
before he could walk (see John 11:44).

8 Then the other disciple also went in, the one who had arrived at the tomb first,
and he saw and believed. 9 For they did not yet understand the scripture that he
had to rise from the dead.