On Following Jesus

June 26, 2016,  13th Sunday in Ordinary Time, 6th after Pentecost,

 

Psalm 6:1-2, 5, 7-11

1Kings 19:15-16, 19-21

Galatians 5:1, 13-18

Luke 9:51-62

 

The Gospel reading this Sunday (Luke 9: 51-62) highlights the radicalness of the following of Jesus in the context of his journey from Galilee to Jerusalem.  It was in Jerusalem where Jesus was put on trial, sentenced to death and died on the Cross. Jerusalem was also the place from where he resurrected and ascended into heaven to be with the Father: “Now as the time draws near for him to be taken up to heaven.”

On his way to Jerusalem, Jesus sent his messengers into a Samaritan village to prepare a lodging for him. However, the people did not want to receive Jesus because he was heading for Jerusalem. We know that Jesus experienced rejection in many other places, not only in this village of Samaria. For a better grasp of the situation, we have to take into consideration that historically Jews and Samaritans were traditional enemies and hostile to one another. Thus, this is the irony in both the Parable of the Good Samaritan (10:29-37) and the story of Healing of the Ten Lepers where the only one who returned and thanked Jesus was a Samaritan (17:11-19). Samaritans were a mixed race, partly Israelite, partly pagan. They recognize only the Pentateuch as inspired. They worship at Mt. Gerizim, rather than at Mt. Zion. They were regarded by the Jews as absolute heretics, who had no place among the people of God, a judgment similarly reciprocated by the Samaritans. In this light it was understandable that James and John, also known as the “Sons of Thunder”, wanted to call down fire from heaven to reduce the Samaritans into ashes. This incident recalls the ministry of the prophet Elijah who brought down fire from heaven to destroy two captains and their men (cf 2 Kings 1:9-12). But Jesus rebuked them. We can see here the perspective of Jesus different from his disciples. Jesus is merciful and just. Jesus does not look down at other’s cultural background or race whether a Jew, a Gentile, or a Samaritan. Everyone is equal in the eyes of God.  Most often, the causes of wars, conflicts, hatred, fights, stereo-typing, discrimination, and bullying are  for the protection of economic interest of the imperial power. The cultural norms like  our own biases, prejudices, and judgment towards the persons/people   are shaped by the   dominant power that usually  tries to  maintain status quo of privilege.

I used to be afraid of mingling with Muslims because we were taught that Muslims are traitors and that they practice witchcraft. But when I had my Silsilah Short Summer Course on Muslim-Christian Dialogue in Zamboanga City in 2013, my biases against our Muslim sisters and brothers were corrected. In Orlando, Florida, there were 49 people reportedly killed and dozens who were wounded in the gun fire by Omar Mateen in a popular gay nightclub. The event  had shocked the world, but I believe, this should not be used as a license to intensify the prejudice against LGBT neither  usurp this as an act of terrorism by the migrants.

Jesus remain faithful and obedient to his mission and to the will of God despite the rejection he experienced. Jesus could have foreseen  the price he had to pay for  loving the people and defying the authorities. After the rejection of the Samaritans, the Gospel tells us that Jesus and his disciples went off to another village.

The second part of the Gospel narrative mentions some “criteria” of discipleship. Three cases are presented. There were three persons who wanted to follow Jesus, but could not do it right away for one or another reason: security, filial duty, and family affection. In the first reading from the First Book of Kings 19:15-16, 19-21, we read about the calling of Elisha by Elijah. Elisha begged to Elijah to go first and kiss his father and mother goodbye, and then he will follow. We have to understand the cultural context of that time. In Judaism, burying family members is a priority. It was a Jewish ethical priority. It was a religious duty. To leave it undone was something scandalous. But then again, the discipleship of Jesus is a demanding affair, and it requires total commitment and self-sacrifice. What is more and very important is to move forward and proclaim the Kingdom of God. I can relate to this. I felt so helpless and didn’t know what to do when my father had his 6^th and most severe stroke. I thought of going back to work and earn money to help my family for the medication of my father and to pay our debt. I was trying to convince myself saying that God will understand me and that God will be happier because I am thinking of the welfare of my father. Besides, I told myself, there are other ways to serve the Lord. But I think the Spirit works in me and in my family. My mother told me to be fair to myself this time. I once worked and helped them. This time, my mother said, chase your dream. And my father urged my mother to come to Manila for my Perpetual Vows. I think the lesson I have learned from that experience is trusting God. I confided my dilemma to a friend-religious and he counseled: “Prayer. In moments like these pray for peace in your heart and guidance from the Spirit of the Lord!”

The Gospel invites us to be like Christ and follow him, his life, and his ministry whole-heartedly. It also tells us not to postpone responding to the. If that comes, we should not miss that very moment in our life.

 

Bro. Jay-AR D. Roferos, mj

 

Photo Grab from http://fineartamerica.com/featured/jesus-looking-at-the-city-of-jerusalem-norma-boeckler.html

PETER’S CONFESSION OF JESUS

June 19, 2016, 12th Sunday in Ordinary Time, 5th after Pentecost

Psalm 63:2-6, 8-9
Zechariah 12:10-11
Galatians 3:26-29
Luke 9:18-24/Luke 8:26-39

 

“Hu u?” (short cut for: “Who are you?”), the usual  SMS (Short Message Service) “text language”  to inquire who the sender is or  to identify to  the seemingly anonymous message.  The anonymity came from the fact that the sender’s mobile number is not the recipient’s list of contact numbers.  Yet more than just wanting to know who the sender was, the recipient wanted a quick response from his/her question either because he/she is not interested in engaging him/herself in further exchange of messages or he/she is simply and anxiously curious to know who was sending the message.

Be that as it may, today’s technology has somewhat redefined telecommunication, especially when dealing with anonymity.  People nowadays seem to want immediate answers, because knowledge and information can be easily and quickly accessed; hence, anonymity becomes out of the question.

But what has the text message, “Hu u?” got to do with Peter’s confession of Jesus?  It would be a lot easier for mobile users who are familiar with this expression to understand the context of Jesus posing the question “Who do the crowds say that I am?” and “Who do you say that I am?” to the post-modern Christian population. Jesus wants to become clear, yet profoundly understandable to His listeners.  And what better way for today’s Christians to teach fellow Christians today’s gospel than to start with the expression, “Hu u?”

Now who might this post modern Christians be?  They are the urban poor, people in the countryside, the rich, the dysfunctional families, oppressed people and practically all people of different walks of life, who, at any given time or another, have used a mobile phone and has encountered “hu u” as a modern and quick text messaging communication.

Teenagers (and more than likely all the others mentioned above), will be able to relate more easily if Jesus’ question had been restated this way, “Hu u, Jesus?” While public opinion may be divided as to who Jesus is, the word of God is absolutely united in Peter’s confession, “You are the Christ, the Son of the Living God.”

The focus in today’s Gospel is certainly about who people say Jesus is.  Many Christians, certainly including those with mobile phones, may have various interpretations about the Christ, Son of the living God.  But that really does not matter.  In fact, you and I ought not to interpret such confession from Peter.  It is more a response in faith.  We all just believe on Peter’s confession, let alone, conviction about the Messiah.

Peter was so privileged to have received a Divine revelation that he never had second thoughts about his confession; his declaration of the Christ, the Son of the Living God.  Peter’s confession was based on his belief that Jesus was the Messiah, the Savior of mankind.  But in the latter part of Evangelist Luke`s account, Peter made a blunder by denying Jesus.  Peter was so convinced that Christ, the Savior, the Messiah, did not have to undergo suffering in order to save mankind.

The post-modern Christians, whether rich or poor, oppressed or oppressor, urban dweller or rural and all Christians, may be caught with the same dilemma as Peter.  While they believe in the Christ, the Savior of mankind, this belief may be overshadowed by the fact that a Savior of their mundane problems cannot be solved by the same suffering that Christ had undergone.

A Christian, that is, a follower of Christ, and in whatever form and stance in society, must suffer with Christ.  Surely this does not mean being nailed on  a cross and then die of tetanus and all!  Far from it!  What suffering means is that a genuine Christian must welcome the suffering as Christ’s workings in order to lift people from sadness; be  one with them in the journey towards liberation from  poverty, oppression, miserable situation and the like.

Who do you say that Jesus is, in today’s post-modern Christian age?  A more truthful answer lies on how much we love Christ and so, others around our lives, regardless of our situations.  Christ is our Savior, the Son of the living God; alive and not dead to answer all our prayers and petitions.  When we believe that our Savior had suffered death, even death on the Cross; we too, as genuine post-modern Christians, with or without mobile phones, must anticipate the  suffering that we need to endure as we take part in the redemptive and seeking love of God for  people and the world.  So the next time you would want to use the short-cut form, “Hu u?” think first about all the reasons and possibilities that you can do to evangelize the anonymous sender of a text message before the confession of the person’s identity.  He/she can be anyone you know, or not!

Bro. Cris Sta.Ana, FMS

 

Photo grab from: http://thejake.cc/2014/02/06/eyes-to-see-peter

 

The Uninvited Guest

June 12, 2016, 11th Sunday in Ordinary Time, 4th Sunday after Pentecost

Psalm 32:1-2, 5, 7, 11
2Samuel 12:7-10, 13
Galatians 2:16, 19-21
Luke 7:36-8:3
“If this man were a prophet, he would have known who and
what kind of woman this is who is touching him—
that she is a sinner.” (Luke 7:39b)
This familiar, haughty acclamation looks down on a perceived “sinner,” leaving even an actual offender no space for grace, forgiveness and a life lived as forgiven. It expresses the views of those who are criticizing Jesus and seek to make Jesus appear incorrect for eating with the glutton, drinking with the drunkard, and befriending tax collectors and sinners. (Luke 7:34)
A Pharisee hosts Jesus for a meal, probably dinner. An uninvited guest enters. She is an audacious, unnamed woman who dares to gate-crash a party, knowing that Jesus is in this house. Then she proceeds with a ritual, accompanied by emotional weeping, bathing Jesus’ feet with her tears and drying them with her hair. She kisses his feet and anoints them with ointment.
Wow! What a dramatic image of hospitality and powerful anointment, coming from a woman who was considered a “sinner” and saddled with an obviously bad reputation!
Interestingly, the gendered state of a woman’s sinfulness seems always associated with HER sexuality. A woman with ill-reputation is not branded as thief, liar, or greedy, but most of time she would be marked as a “prostitute” or an “adulterer.” Patriarchy is a major factor is such scornful labels.
Jesus’ attitude stands in sharp contrasted to that of his host. While, perhaps, the host was too nervous and even scandalized to witness what the woman did, Jesus expressed great compassion and appreciation for the woman in this reminder to Simon, “I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair.” (Luke 7:44) Jesus stressed this in a parable about forgiveness in order for Simon to understand the true meaning of mercy and forgiveness.
Somehow, the Pharisee was correct in saying, “If this man were a prophet, he would have known who and what kind of woman this is who is touching him—that she is a sinner.” The prophet did know the woman, so he allowed her to anoint him which astonished the Pharisee. At times the truth comes to us in a most paradoxical way, because, at times, truth has been obscured by the so-called “standard of this world.” The woman is a sinner according to the world’s standards; Jesus forgave her according to the rod of love and grace and she was a sinner, no more.
Jesus was creating significant trouble for those upholding the “standard of the world.” He went beyond and even against what the world expected. He treated women as persons, breaking down the rules and norms of patriarchy. Instead of driving the woman away, he recognized her act of anointing him and had forgiven her. The policy of the prevailing patriarchy was to isolate and punish a “sinful woman;” the rule of Jesus was the principle of compassion and justice. His act was a critique of a “societal order/disorder” or “sickness” that we might describe as compassion-deficit syndrome. And even now, we lament that injustice continues to breed and promote such ailments in society today.
We despise the beggars and urban poor communities and look down on them, labeling them as “squatters.” We think that urban poor communities are nests of robbers, hold-uppers, and criminals. We discriminate against people who are economically distressed and we do not trust their wit and wisdom. We can easily suspect persons of rugged appearance or ill-reputation.
Jesus welcomed the “unwelcome-able” in the standard of the “clean” and ruling elite He later organized women disciples: Mary, called Magdalene, from whom seven demons had gone out; Joanna, the wife of Herod’s steward Chuza; Susanna; and, many others, who provided for Jesus and the other followers from their resources. These women disciples often go unknown to us because we are taught that there were only 12 male disciples. The scriptures explicitly speak about these women who participated and had been with Jesus throughout his preaching, healing, and teaching ministries. Mary of Magdala, a most consistent woman in the Gospels account, was a witness of the resurrection.
When we embrace the teaching of Jesus, we also assume the risk and responsibility of going against the standard of this world. We should anticipate being perceived as creating trouble as we shake the norms of patriarchy—rules and laws meted out without compassion or love. Ours are the principles taught by Jesus—grace and forgiveness, justice and compassion, so that each has opportunity to a life lived as forgiven.##

Norma P. Dollaga
Deaconess United Methodist Church
Ecumenical Center for Development (KASIMBAYAN)

 

Photo Grab from: http://www.peter-ould.net/2010/03/19/who-is-the-woman-who-annoints-jesus-with-perfume/

The uninvited Guest

 

 

 

Enter a caption

June 12, 2016, 11th Sunday in Ordinary Time, 4th Sunday after Pentecost

Psalm 32:1-2, 5, 7, 11
2Samuel 12:7-10, 13
Galatians 2:16, 19-21
Luke 7:36-8:3

“If this man were a prophet, he would have known who and
what kind of woman this is who is touching him—
that she is a sinner.” (Luke 7:39b)

This familiar, haughty acclamation looks down on a perceived “sinner,” leaving even an actual offender no space for grace, forgiveness and a life lived as forgiven.  It expresses the views of those who are criticizing Jesus and seek to make Jesus appear incorrect for eating with the glutton, drinking with the drunkard, and befriending tax collectors and sinners. (Luke 7:34)

A  Pharisee hosts Jesus for a meal, probably dinner.  An uninvited guest enters.  She is an audacious, unnamed woman who dares to gate-crash a party, knowing that Jesus is in this house.  Then she proceeds with a ritual, accompanied by emotional weeping, bathing Jesus’ feet with her tears and drying them with her hair.  She kisses his feet and anoints them with ointment.

Wow! What a dramatic image of hospitality and powerful anointment, coming from a woman who was considered a “sinner” and saddled with an obviously bad reputation!

Interestingly, the gendered state of a woman’s sinfulness seems always associated with HER sexuality.  A woman with ill-reputation is not branded as thief, liar, or greedy, but most of time she would be marked as a “prostitute” or an “adulterer.”  Patriarchy is a major factor is such scornful labels.

Jesus’ attitude stands in sharp contrasted to that of his host. While, perhaps, the host was too nervous and even scandalized to witness what the woman did, Jesus expressed great compassion and appreciation for the woman in this reminder to Simon, “I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair.” (Luke 7:44)  Jesus stressed this in a parable about forgiveness in order for Simon to understand the true meaning of mercy and forgiveness.

Somehow, the Pharisee was correct in saying, “If this man were a prophet, he would have known who and what kind of woman this is who is touching him—that she is a sinner.” The prophet did know the woman, so he allowed her to anoint him which astonished the Pharisee.  At times the truth comes to us in a most paradoxical way, because, at times, truth has been obscured by the so-called “standard of this world.”  The woman is a sinner according to the world’s standards; Jesus forgave her according to the rod of love and grace and she was a sinner, no more.

Jesus was creating significant trouble for those upholding the “standard of the world.”  He went beyond and even against what the world expected.  He treated women as persons, breaking down the rules and norms of patriarchy.  Instead of driving the woman away, he recognized her act of anointing him and had forgiven her.  The policy of the prevailing patriarchy was to isolate and punish a “sinful woman;” the rule of Jesus was the principle of compassion and justice. His act was a critique of a “societal order/disorder” or “sickness” that we might describe as compassion-deficit syndrome.  And even now, we lament that injustice continues to breed and promote such ailments in society today.

We despise the beggars and urban poor communities and look down on them, labeling them as “squatters.” We think that urban poor communities are nests of robbers, hold-uppers, and criminals.  We discriminate against people who are economically distressed and we do not trust their wit and wisdom.  We can easily suspect persons of rugged appearance or ill-reputation.

Jesus welcomed the “unwelcome-able” in the standard of the “clean” and ruling elite  He later organized women disciples:  Mary, called Magdalene, from whom seven demons had gone out;  Joanna, the wife of Herod’s steward Chuza; Susanna; and, many others, who provided for Jesus and the other followers from their resources.  These women disciples often go unknown to us because we are taught that there were only 12 male disciples.  The scriptures explicitly speak about these women who participated and had been with Jesus throughout his preaching, healing, and teaching ministries.  Mary of Magdala, a most consistent woman in the Gospels account, was a witness of the resurrection.

When we embrace the teaching of Jesus, we also assume the risk and responsibility of going against the standard of this world.  We should anticipate being perceived as creating trouble as we shake the norms of patriarchy—rules and laws meted out without compassion or love.  Ours are the principles taught by Jesus—grace and forgiveness, justice and compassion, so that each has opportunity to a life lived as forgiven.##

 

 

Norma P. Dollaga
Deaconess United Methodist Church
Ecumenical Center for Development (KASIMBAYAN)

 

photo grab from: http://www.peter-ould.net/2010/03/19/who-is-the-woman-who-annoints-jesus-with-perfume/

What is in A Name?

June 5, 2016, 10th Sunday in Ordinary Time, 4th Sunday after Pentecost,

Psalm: Psalm 30:2,4-6,11-13
Lesson 1: 1Kings 17:17-24
Lesson 2: Galatians 1:11-19
Gospel: Luke 7:11-17

What is the story of behind your name?

Mine, Ariel, is a love story. My father’s name is Arturo and my mother’s name is Elisa. Get the first two letters of my father’s name and the first three letters of my mother’s name and what they have is Ariel. It is a merging of names by losing some parts to yield a new identity. In the Philippines lovers do that. They creatively combine names and form a new name. For example, KathNiel or Jadine, love teams to give the couple a new identity beyond their individuality. They become one. It is a love story behind my name. I am a love story.

What is your name?

According to a study, a person becomes friendlier, more amiable to a not-so-close colleague or friend when that person calls us by name. When we hear our names it is music to our ears. So if you want to become more intimate with someone, or you want to tame an angry person, call them by their names.

Name is very important. It gives identity, and tells us where we came from. Last names are usually tied in a certain geographical location. For Koreans their names are metaphors of virtues or a vision for a future.  A name may contain our past, present, and future. Our names are our histories. It is the past and present we will live by, and the future we would like to be.

What happens when names are taken away? Or if it is not acknowledge by the people surrounding us?

Let us identify the characters in the Bible story. We have three main characters: Jesus, the widow, and the widow’s son. There are supporting characters, the big crowds from Jesus’ side including the disciples and the crowd that accompanies the widow who carried the dead body of the widow’s son. Among these characters only Jesus was named. The widow and widow’s son are nameless. The woman’s only identity is that she is a widow and a grieving mother. What could be more heartbreaking than that! In the Philippines, we believe that the children should be digging the graves of their parents. If a child died before the parents it is considered a huge tragedy.

The Bible author/authors did not give name to the widow and her son, perhaps they deem it unnecessary, or decided that these people are unimportant. We remember that in many instances in the gospel, only those male characters have names, and only men are counted. We remember the feeding of the 5000, where the 5000 refers only to men. Women are not counted. Women are somewhat invisible in the eyes of the pre-modern Palestine society. The Bible author/authors are conditioned by their social environment that gives credence to those important people only. The unimportant remains nameless.

There are undocumented migrant workers here who are not supposed to be known. They are nameless. Their names must not be known by authorities or they will be arrested, investigated. Police will subject them to grueling interrogation, and if their name is found to be on the list, they will face deportation if they can buy a plane ticket, if not they will be incarcerated. It’s the high percentage of unemployment in the Philippines that pushes them to look for employment outside. Forced by economic circumstances, they leave their homes. Makikipagsapalaran sa ibang bayan. There are many mouths that need feeding, children that need to be sent to school. A father or a mother needs hospitalization, and a future that needs to be secured. There is a great need for sustenance but the Philippine government is unable to produced employment for their people.

Our global economic system exploits, dehumanizes, and commodify a human person. Migrant workers stretch their muscles until grueling hours. When their contract expires, but still a lot of mouths to feed, children have to be sent to school, parents on the brink of dying, they will have to stay. Makikipagsapalaran sa mga Pulis. The migrant worker stays and works illegally.

But they will have a new identity. From then on, they will become nameless. The global economic system is blinded by profit to the point of reducing a person to just a product at their own disposal. From their point of view, these people should remain, therefore unimportant. They will be called “artista”. Artista conveys the idea of pretense; they put on a mask to hide their identity. An undocumented migrant should remain nameless and invisible from the eyes of authority. Imagine their suffering. Imagine how much worry they keep every time they see police officers in bright yellow uniforms. Imagine their fears, and paranoia. Imagine a person on a perennial 24-hour non-stop hiding.

Would you name some individuals? Their dignity is stripped, and their fundamental right to be acknowledged of a name is violated. I remember their names:

But they should remain nameless until we identify them by names.

What did Jesus do to the nameless woman?  He went to her. I imagine Jesus seeing deeper than what the nameless woman appears. He noticed her grief, digging the grave of her son. He knew that the community is taking care of her and wanted to join with their collective sorrow.

The Lord felt compassion on her. Immediately he said, do not weep. Things will be changed. Jesus talked to the dead body “Young man, I say to you, arise”. And the young man breathed, opened his eyes, rise, and talked to the people. Sadness turned to gladness. Death becomes life. Hopelessness vanished, and new hope reigned upon them.

Are we doing what Jesus did to the nameless people of our times? Do we provide hope to them? The undocumented migrant workers contribute immensely to the economy of Korea. And yet they suffer. It is a challenge for us as Christians to do the work of Jesus to them who are stripped of names in our midst.

Let us underscore the role of the community that accompanied the nameless widow. It is important that we express solidarity to them who are nameless, deemed unimportant by the kind of economic system that we have. The deep anguish that the community felt is what Jesus moved. A community gives us a space to express solidarity and become one with one another. A community makes us whole and it gives meaningful reasons to love and receive love.

Let us do the mission of God, to minister to those people who remain nameless. Let us be spiritually energized by the compassion of Jesus to them who are stripped off of dignity. Let us work together as a community of faith for a society where names need not be hidden, but appreciated, and where names are not narratives of tragedy but stories of hope, healing, and love.#

Pastor Ariel Siagan
Student, Mission Studies
Global Institute of Theology
Yonsei University
South Korea