Assurance or Anxiety? Is the question we're asking when we are confronted with divine images of heaven opening or of divine vengeance. There are so many aspects of our Christian faith that provide assurances about a better future or freedom, justice or peace and most of all eternal life. Many Christians know what it means to be assured by the love of God in Christ but inevitably we are driven to anxiety because of the unexpected which may fall on us and we are scared of the consequences of our actions. In this kind of uncertainty we ask ourselves does our faith provide assurance or anxiety?
Our biblical texts both from the Book of Acts of the Apostles and the Gospel of John are two contrasting texts that declare what God’s love means both for the disciples and for those who cause bad things to happen to good people. In the Book of Acts we can read that Stephen one of the apostles was filled with the Spirit and spoke with the Jewish elders and that he spoke well of the Scripture and they were caught off-guard, thus they persuaded some men to plot against him and they successfully carried their intention. Stephen witnessed to the life, death and resurrection of Jesus Christ. He proclaimed to them that Jesus Christ is the Son of God whom they crucified but victoriously rose from the dead. On that moment, when Stephen was stoned to death, he saw the heavens opened and saw Jesus standing on the right hand of God. While he was on the point of death, he said, “Lord, Jesus receive my spirit.” Then he fell on his knees and cried out, “Lord, do not hold this sin against them.” When he said this, he fell asleep.
James Alison,( Raising Abel, pp. 79-80.) observes that there are additional stories in the Bible with the image of the heavens opening (bumubukas ang langit): Jesus' baptism in John (1:51), this passage about the stoning of Stephen, and the new heaven and earth in Rev. 21. He said:
Look at the progression in our three stories of the open heaven: first we saw the witness chosen to see heaven open, one of Jesus' companions chosen to be able to bear witness to everything lived and worked by him; then we saw the 'ordinary Christian', that is, someone who was not an apostolic witness, who learns to create his own diverse story in the light of the risen victim; and finally we understand that the whole project which Jesus initiated is the coming down of a new, collective, story, woven out of the many stories of those who have allowed themselves to be illuminated by the God who gives himself to be mediated by the slaughtered lamb. That is, the stories of those who, in the superlative language of the seer, have washed white their garments in the blood of the lamb. (p. 81)
Meron mga tawo na dahil sa kanilang pananampalataya ay nagbuhis ng buhay upang mapakita ang wagas na kalooban ng Diyos para sa mga naghihirap at nanganga-ilangan. Ito ang pagpapahayag ng kalooban ng Diyos sa buhay ni Jesu-Kristo na siyang nag-alay ng kanyang buhay para sa karamihan na nanganga-ilangan nga kaligtasan at masaganang buhay.
In the Gospel of John 14: 1-12, Jesus assured his disciples that in God's house or abode there are many rooms and those who believe in him will find rest. This is an assurance that whenever the mythical ingredients are removed from the text shows that God has places for various kinds of people. This is ecumenicity and unity. I am glad to hear what John has to say in his Gospel because it is written to give assurance to Christians that the future is now, and nothing in anticipation can be greater than the promise of the present. I love to hear and listen to this realized escathology--what is to come is now here with us!
Sunday, April 24, 2005
Tuesday, April 19, 2005
Surely goodness and mercy shall follow me
Surely goodness and mercy shall follow me all the days of my life and I will in the house of the Lord forever (Psalm 23:6). Seldom can we speak of goodness and mercy/love that will abide with us through life. Why is that? Regardless of culture, Christians can’t proclaim to other people that they are sure that goodness and love will be with them every day of their lives. It is because of the immensity of the challenges and struggles in life, and in the complexity of contemporary life, we are not sure of anything. Because of the lack of a happy and blissful future, Christians are prone to resign to whatever fortune or luck will befall on them (Bahala na ang kapalaran ko).
Culturally speaking Filipinos are very religious and even to the point having unquestioning attitude with whatever is religious. This kind of religious life is a great challenge to all of us especially when we talk about God in Christ in our Shepherd. In Psalm in 23 as in John 10:1-10, God in Christ is the Shepherd who watches over the sheep in the fold. More specifically Jesus tells people that he is the gate for the sheep. A very unique imagery for one who is also considered the good shepherd.
Jenee Woodard tells about the biblical shepherd: Shepherds had a hard life, since they faced all of the hardships of the hostile landscape through which they herded their sheep. Being with the flock, they faced all of the dangers and difficulties that the flock faced, and they were just as vulnerable -- to heat in the day, to cold at night, and to human and animal predators at all times. They slept with their flocks on nights when there were few enough predators for them to sleep at all; they were seen as poor prospects as husbands and fathers, since they had to leave their families alone and vulnerable at night as well.
That's the kind of life Jesus lives for and with us. Jesus journeys with the most vulnerable, and takes on all of their vulnerability. He knows what it's like to be out in the cold. He knows what he's saying when he calls people to leave their homes and villages, and even their families, since he had done the same himself. He knows what it's like to have people think that you're crazy or irresponsible because of what you leave behind and let go of, because people said the same things about him.
And he knows something else, too: this crazy life he lived, and calls us to live, is abundant life (John 14:10). It's THE abundant life, to be precise.How could that be? Jesus of all people knows the risks and the hardships, the cost of the life he's leading. But Jesus is the shepherd, and he knows that as hard as it can be to follow the shepherd, it's much better than being prey for the others, thieves and bandits.
Raymund Schwager has this to say about abundant life: This passage be a companion to the John 10:1-10 conclusion of receiving life more abundantly? Life lived in mimetic rivalry is one in which the basic experience is that of scarcity. In that well-used Girardian example of the children fighting over one toy in the midst of a room full of toys, the children experience that toy they are fighting over as scarce. In the midst of what is actually an abundance, their basic experience is that of scarcity.
New community in Christ begins to melt away the mimetic rivalry such that we can truly begin to experience the abundance that has been there all the time. Christ the Lamb of God who lays down his life for us, only to receive it graciously back from God, is the gate to entering a new life in community, one that operates out of such grace. It is a life of sharing with others the abundance of the Creator which has been here all the time ... except that our being trapped in mimetic rivalry made us blind to it.
Culturally speaking Filipinos are very religious and even to the point having unquestioning attitude with whatever is religious. This kind of religious life is a great challenge to all of us especially when we talk about God in Christ in our Shepherd. In Psalm in 23 as in John 10:1-10, God in Christ is the Shepherd who watches over the sheep in the fold. More specifically Jesus tells people that he is the gate for the sheep. A very unique imagery for one who is also considered the good shepherd.
Jenee Woodard tells about the biblical shepherd: Shepherds had a hard life, since they faced all of the hardships of the hostile landscape through which they herded their sheep. Being with the flock, they faced all of the dangers and difficulties that the flock faced, and they were just as vulnerable -- to heat in the day, to cold at night, and to human and animal predators at all times. They slept with their flocks on nights when there were few enough predators for them to sleep at all; they were seen as poor prospects as husbands and fathers, since they had to leave their families alone and vulnerable at night as well.
That's the kind of life Jesus lives for and with us. Jesus journeys with the most vulnerable, and takes on all of their vulnerability. He knows what it's like to be out in the cold. He knows what he's saying when he calls people to leave their homes and villages, and even their families, since he had done the same himself. He knows what it's like to have people think that you're crazy or irresponsible because of what you leave behind and let go of, because people said the same things about him.
And he knows something else, too: this crazy life he lived, and calls us to live, is abundant life (John 14:10). It's THE abundant life, to be precise.How could that be? Jesus of all people knows the risks and the hardships, the cost of the life he's leading. But Jesus is the shepherd, and he knows that as hard as it can be to follow the shepherd, it's much better than being prey for the others, thieves and bandits.
Raymund Schwager has this to say about abundant life: This passage be a companion to the John 10:1-10 conclusion of receiving life more abundantly? Life lived in mimetic rivalry is one in which the basic experience is that of scarcity. In that well-used Girardian example of the children fighting over one toy in the midst of a room full of toys, the children experience that toy they are fighting over as scarce. In the midst of what is actually an abundance, their basic experience is that of scarcity.
New community in Christ begins to melt away the mimetic rivalry such that we can truly begin to experience the abundance that has been there all the time. Christ the Lamb of God who lays down his life for us, only to receive it graciously back from God, is the gate to entering a new life in community, one that operates out of such grace. It is a life of sharing with others the abundance of the Creator which has been here all the time ... except that our being trapped in mimetic rivalry made us blind to it.
Saturday, April 16, 2005
Of bandits, thieves and hired men
In contrast to the role and function of the Good Shepherd, there are persons and functions mentioned in the Gospel of John 10:1-10, they are the bandits, thieves and the hired man. Listen to what Jesus said:
"I tell you the truth, the man who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. The man who enters by the gate is the shepherd of his sheep" (John 10:1-2).
Who are the thieves and bandits who come in a different way?
The word "bandit" or robber has the connotation of being a revolutionary, or insurrectionist in the context of the Jewish religion. A revolutionary is one who turns the direction of the sacrificial system. He doesn't transform it; he simply redirects it. The system reovlves, but doesn't transform. A genuine revolutionary can be characterized as those who are willing to die to radically transform the system. There's a truth to this in our contemporary life because there are people who wish to be categorized as "revolutionaries" but are not resolved to radically transform whether sacrificial system of religions or the socio-political systems. Jesus stressed here the difference in intention between the Good shepherd and the bandits and robbers in relation to the flock.
Moreover, thieves are categorized together with the bandits or robbers. The flock knows their shepherd and can easily identify the thieves, therefore they refuse to follow the latter. In fact they run away from the thieves because they don't know his voice. True to every relationship in the world. A familiar voice gives assurance and can be a head turner. For those who knows a particular voice would wait patiently to hear what that voice would say to them. The moment the words are spoken by the familiar and respected voice, the flock listens. The voice of the stranger or thief is easily discriminated and the flock run away upon hearing the voice. Interesting but true. Similarly the hired man would be recognized easily by the flock.
By contrast, Jesus says, (John 10:14-15) "I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father. And I lay down my life for the sheep." Here Jesus identified himself with the flock--who are victims of various forms of oppression. So shepherding is being in solidarity with the victims of the empire and work with them towards the reversal of system.
"I tell you the truth, the man who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. The man who enters by the gate is the shepherd of his sheep" (John 10:1-2).
Who are the thieves and bandits who come in a different way?
The word "bandit" or robber has the connotation of being a revolutionary, or insurrectionist in the context of the Jewish religion. A revolutionary is one who turns the direction of the sacrificial system. He doesn't transform it; he simply redirects it. The system reovlves, but doesn't transform. A genuine revolutionary can be characterized as those who are willing to die to radically transform the system. There's a truth to this in our contemporary life because there are people who wish to be categorized as "revolutionaries" but are not resolved to radically transform whether sacrificial system of religions or the socio-political systems. Jesus stressed here the difference in intention between the Good shepherd and the bandits and robbers in relation to the flock.
Moreover, thieves are categorized together with the bandits or robbers. The flock knows their shepherd and can easily identify the thieves, therefore they refuse to follow the latter. In fact they run away from the thieves because they don't know his voice. True to every relationship in the world. A familiar voice gives assurance and can be a head turner. For those who knows a particular voice would wait patiently to hear what that voice would say to them. The moment the words are spoken by the familiar and respected voice, the flock listens. The voice of the stranger or thief is easily discriminated and the flock run away upon hearing the voice. Interesting but true. Similarly the hired man would be recognized easily by the flock.
By contrast, Jesus says, (John 10:14-15) "I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father. And I lay down my life for the sheep." Here Jesus identified himself with the flock--who are victims of various forms of oppression. So shepherding is being in solidarity with the victims of the empire and work with them towards the reversal of system.
Thursday, April 14, 2005
Shepherds in Distress
In both Roman Catholic and Protestant churches the office of the priest and pastor is the best expression of the shepherding role. In recent world history as in the case of the death of Pope John Paul II, many issues came out into the open. The whole Christian church is on fire! This is because many of our shepherds are in distress--they face tremendous stress in their vocation. The shepherds are trying to swim in the church's moral and ethical landscape which, prohibits them to do certain moral acts because these are contrary to the Gospel which they preach. The many experiences of violations of moral norms and Christian ethical standards have come to the point where the members have already come out and indict their shepherds of their immoral acts. In the U.S. itself there are a good number of cases of shepherds priests, pastors, and bishops in distress. It is high time that the laity members should pray for their shepherds.
The Lord is my Shepherd, I will not be in want (Psalm 23:1).
The Lord is my Shepherd, I will not be in want (Psalm 23:1).
Wednesday, April 13, 2005
Tuesday, April 12, 2005
Speaking of the time and place of distress
Tonight as I draw close to the day's end, that is, I'm about to sleep I am bothered about the incidents that took place last Sunday. I remember the Bible Study session we had in Itaewon which was focused on Psalm 116. Although the materials I had from exegetes gave me a somewhat morbid picture, it is however balanced by the resounding praise and thanksgiving. Listen to some of the lines:
The cords of death entanged me, the anguish of the grave came upon me; I was overcome by trouble and sorrow. Then I called on the name of the Lord: "O Lord save me! Be at rest once more, O my soul, for the Lord has been good to you." (Ps. 116: 3, 7)
Considering that all human beings are created in God's image, the abnormal behavior of human beings are caused either by genetic or social defects. In the past family life is considered a safe haven for persons, especially the young. It has change a lot in modern times. That is the very reason why a house can be home but a home cannot be a house. The very foundation of a home is love, respect and peace. When there is a lack of love whether romantic, philial or agape, it is a miserable family life. If there is a growing commoditization of human relationships, we have no one to blame but ourselves who have fell into the trap of capitalist value system. I believe that international marriages can succeed if there is love and respect, but it cannot survive if at the very beginning it was not motivated by love or the willingness to love.
Filipino women married to Korean men who are in disturbed psychological situation are in one way or the other verbally, physically or sexually abused. The cultural differences is heightened when a man would think that "he bought a wife". A kind of investment and that must give a man joy and satisfaction at his own terms. This kind of mentality will not bring about a happy marriage. Frequent quarrel will result from this, and eventual separation, when one of the partner's tolerance has run out.
Women in this kind of situation is having an existential death--as in having a difficult time with adjusting and understanding their abusive husbands. It is my hope, as we all hope that our friends who are undergoing this "death experiences" will one day rise above it and victoriously praise saying:
In the courts of the house of the Lord--in your midst, O Jerusalem Praise the Lord.(Ps. 116:19)
The cords of death entanged me, the anguish of the grave came upon me; I was overcome by trouble and sorrow. Then I called on the name of the Lord: "O Lord save me! Be at rest once more, O my soul, for the Lord has been good to you." (Ps. 116: 3, 7)
Considering that all human beings are created in God's image, the abnormal behavior of human beings are caused either by genetic or social defects. In the past family life is considered a safe haven for persons, especially the young. It has change a lot in modern times. That is the very reason why a house can be home but a home cannot be a house. The very foundation of a home is love, respect and peace. When there is a lack of love whether romantic, philial or agape, it is a miserable family life. If there is a growing commoditization of human relationships, we have no one to blame but ourselves who have fell into the trap of capitalist value system. I believe that international marriages can succeed if there is love and respect, but it cannot survive if at the very beginning it was not motivated by love or the willingness to love.
Filipino women married to Korean men who are in disturbed psychological situation are in one way or the other verbally, physically or sexually abused. The cultural differences is heightened when a man would think that "he bought a wife". A kind of investment and that must give a man joy and satisfaction at his own terms. This kind of mentality will not bring about a happy marriage. Frequent quarrel will result from this, and eventual separation, when one of the partner's tolerance has run out.
Women in this kind of situation is having an existential death--as in having a difficult time with adjusting and understanding their abusive husbands. It is my hope, as we all hope that our friends who are undergoing this "death experiences" will one day rise above it and victoriously praise saying:
In the courts of the house of the Lord--in your midst, O Jerusalem Praise the Lord.(Ps. 116:19)
Monday, April 11, 2005
Unidentified Company
Walking alone in the rural areas especially embarking on mountain climbing in the Philippines can be a dangerous pursuit. It is important that whenever you go to the countrysides you must have a company preferably local natives who know the terrain and the political situation in the area.
Last week there were two important events that catch the attention of the world--the death and funeral service for Pope John Paul II and last Saturday the wedding of Prince Charles and Camilla Parker Bowles the Duchess of Cornwall. These are prominent people in our world and that they can never be mistaken as somebody else. It looks like our Lord Jesus Christ in his resurrected body was incognito even among his disciples. The two disciples on the road to Emmaus (Luke 24: 13-25) did not know they were talking to Jesus. Why is this incognito presence of Christ among his people?
The disciples were in a state of shock. They were scared to talk to strangers and especially to those whom they have no association whatsoever. Walking to Emmaus was a kind of escape from the fear-laden experiences of the past few days. Perhaps going to the suburb was a respite for some of his disciples. But an unidentified presence of the Risen Christ was unexpected. His voice and conjectures seem odd to the disciples as they talk about the Law and the Prophets. Was his voice changed because of the resurrection? or the disciples had the slightest idea who that was. The sheep knows the shepherd's voice! Indeed the person talking to them on the road was more than human, because it has the inflection that is characteristically confident and assuring.
John Kavanaugh, S.J. in his meditation The Word Embodied said: The story of the disciples on the road to Emmaus presents a strange state of affairs indeed. Jesus was more with them on their journey, even in their doubt and unbelief, than they actually saw and recognized him and finally believed. And it was only in retrospect that they could see that their hearts were enkindled as they were walking and talkling on the road--even though they did not know that it was he who was explaining to them.
Truth about a person can be veiled by layers of personal commitments and arrangements. This fact encourages us to talk it out with a known or identified company, but God in Christ can also be our unrecognized and unidentified company who longs to be listened to and waits for our company. Try walking the road to Emmaus.
Last week there were two important events that catch the attention of the world--the death and funeral service for Pope John Paul II and last Saturday the wedding of Prince Charles and Camilla Parker Bowles the Duchess of Cornwall. These are prominent people in our world and that they can never be mistaken as somebody else. It looks like our Lord Jesus Christ in his resurrected body was incognito even among his disciples. The two disciples on the road to Emmaus (Luke 24: 13-25) did not know they were talking to Jesus. Why is this incognito presence of Christ among his people?
The disciples were in a state of shock. They were scared to talk to strangers and especially to those whom they have no association whatsoever. Walking to Emmaus was a kind of escape from the fear-laden experiences of the past few days. Perhaps going to the suburb was a respite for some of his disciples. But an unidentified presence of the Risen Christ was unexpected. His voice and conjectures seem odd to the disciples as they talk about the Law and the Prophets. Was his voice changed because of the resurrection? or the disciples had the slightest idea who that was. The sheep knows the shepherd's voice! Indeed the person talking to them on the road was more than human, because it has the inflection that is characteristically confident and assuring.
John Kavanaugh, S.J. in his meditation The Word Embodied said: The story of the disciples on the road to Emmaus presents a strange state of affairs indeed. Jesus was more with them on their journey, even in their doubt and unbelief, than they actually saw and recognized him and finally believed. And it was only in retrospect that they could see that their hearts were enkindled as they were walking and talkling on the road--even though they did not know that it was he who was explaining to them.
Truth about a person can be veiled by layers of personal commitments and arrangements. This fact encourages us to talk it out with a known or identified company, but God in Christ can also be our unrecognized and unidentified company who longs to be listened to and waits for our company. Try walking the road to Emmaus.
Wednesday, April 06, 2005
Flipping Earth and Carl Jung
While resting for two days after my Monday's appointment with my dentist, I learned from the Discovery channel that there are time when the magnetic fields of the earth which determine the four directional poles: north, south, east and west lessen their magnetic flux in the evolutionary processes of the globe. In the past it was observed that the magnetic north variates from the true north at significant degrees, although it continues to variates every year. However, the loss of magnetic flux from the western magnetic field may cause the earth to flip, that is the magnetic north may tilt to the east and even further south--or simply the globe is turned sideward and finaly flips upside down.
Scientists believe that this can happen in thousands of years. It may not happen in our life time but as one of them said, by the time it happens humanity has already prepared how to cope with the new situation--those who life in colder countries will live in the tropics, those in the tropics will live in the cold climate. This scientific fact brings us close to the apocalyptic understanding of a new eon or time. Who knows the new eon will be ushered in when the earth flips and that will be the realization of the reversal of values and truly peace will be experienced after chaos--cosmic and social upheavals.
* * * * *
Every Wednesday since I bought Carl Jung's book on Dreams, I pour my attention to the various dreams and Jung's interpretation mentioned in the book. Inside the crammed sub-way train I read about dreams until my brain is numbed and get a short nap until I reach my destination. I'd like to quote this dream here because it is very brief.
Dream: An actor smashes his hat against the wall, where it looks like a circle divided into eight (8) slices from the black circular center botton.
Jung's interpretation: As certain material not included here shows, the "actor" refers to a definite fact in the dreamer's personal life. Up to now he had maintained a certain fiction about himself which prevented him from taking himself seriously. This fiction has become incompatible with the serious attitude he has now attained. He must give up the actor, for it was the actor in him who rejected the self. The hat refers to the first dream of all, where he put the stranger's hat. The actor throws the hat against the wall, and the hat proves to be a mandala. So the "strange" hat was the self, which at that time--while he was still playing a fictitious role--seemed like a stranger to him (Jung:1974,p.264).
It is very hard to know oneself especially the unconscious part of it. It is only by seeing ourselves from a distance that we get to know who we really are. Our true selves are revealed in how we act out our human will and values. Our true selves are revealed in the way we show agape love to others.
Scientists believe that this can happen in thousands of years. It may not happen in our life time but as one of them said, by the time it happens humanity has already prepared how to cope with the new situation--those who life in colder countries will live in the tropics, those in the tropics will live in the cold climate. This scientific fact brings us close to the apocalyptic understanding of a new eon or time. Who knows the new eon will be ushered in when the earth flips and that will be the realization of the reversal of values and truly peace will be experienced after chaos--cosmic and social upheavals.
* * * * *
Every Wednesday since I bought Carl Jung's book on Dreams, I pour my attention to the various dreams and Jung's interpretation mentioned in the book. Inside the crammed sub-way train I read about dreams until my brain is numbed and get a short nap until I reach my destination. I'd like to quote this dream here because it is very brief.
Dream: An actor smashes his hat against the wall, where it looks like a circle divided into eight (8) slices from the black circular center botton.
Jung's interpretation: As certain material not included here shows, the "actor" refers to a definite fact in the dreamer's personal life. Up to now he had maintained a certain fiction about himself which prevented him from taking himself seriously. This fiction has become incompatible with the serious attitude he has now attained. He must give up the actor, for it was the actor in him who rejected the self. The hat refers to the first dream of all, where he put the stranger's hat. The actor throws the hat against the wall, and the hat proves to be a mandala. So the "strange" hat was the self, which at that time--while he was still playing a fictitious role--seemed like a stranger to him (Jung:1974,p.264).
It is very hard to know oneself especially the unconscious part of it. It is only by seeing ourselves from a distance that we get to know who we really are. Our true selves are revealed in how we act out our human will and values. Our true selves are revealed in the way we show agape love to others.
Sunday, April 03, 2005
Eastertide, Terri and John Paul
Today is the second Sunday in Eastertide. Few days ago the parents of Terri Schaivo lost their case of putting back the life saving tubes on their daughter and Terri passed away. In Terri Schaivo's case the main issue was whether or not to prolong the life of a patient who has suffered irreversible brain damage. The U.S courts ruled that there are no basis in prolonging the life of Terri Schaivo. Sixteen years of being attached to the life support systems and without any prospect of recovery is long enough. The question of longevity or quality of life was also put to the fore. In my perspective both should be an experience for all people.
The basic ethical standard used in our contemporary world is premised on beneficiality--this means that if a person acts what amount of good will his/her action bring. On the one hand it is calculating the good an action may bring and on the other having in mind the evil that it may bring. Ethical decisions are influenced by many factors. The family members of a Filipino woman a mother of 7 children who was in coma decided to let go of life support systems because the doctors pronounced that the impact of her cardiac arrest was irreversible. It takes a fortune to sustain the woman with life support system. In a matter of two weeks, the woman died. Terri Schaivo live for 16 years on life support system, but the Filipino woman live for two weeks only.
The news of the ailing Pope John Paul II finally covered the Terri Schaivo's case. Last night he died in his room in Vatican. He's 82 years old when he died and he served the Roman Catholic Church for a long time. For centuries the attitude of the people about the pope especially the Reformed Christians has changed a lot. The pontificate which is the highest post in the Roman Catholic Church is seen as an exemplar of Christian values and advocate for peace, love and unity among peoples and nations. I doubt if Pope John Paul II was really a stunch anti-communist advocate, as what Bill Clinton and George Bush (father) former U.S. presidents had mentioned in their tribute to the demised pope.
It is approriate to talk about death in the context of Christ's resurrection. I believe that the reality of the Risen Christ is in the world today. The tremors of people's struggle for emancipation from traditional coercive systems are indications that soon the victory against the powers of evil will come to fulfillment. The Christian faith articulated by the poor and oppressed will one day bear fruit and justice will roll down life waters and the young men and women will be filled with the spirit and will prophesy of the coming of the new age.
The basic ethical standard used in our contemporary world is premised on beneficiality--this means that if a person acts what amount of good will his/her action bring. On the one hand it is calculating the good an action may bring and on the other having in mind the evil that it may bring. Ethical decisions are influenced by many factors. The family members of a Filipino woman a mother of 7 children who was in coma decided to let go of life support systems because the doctors pronounced that the impact of her cardiac arrest was irreversible. It takes a fortune to sustain the woman with life support system. In a matter of two weeks, the woman died. Terri Schaivo live for 16 years on life support system, but the Filipino woman live for two weeks only.
The news of the ailing Pope John Paul II finally covered the Terri Schaivo's case. Last night he died in his room in Vatican. He's 82 years old when he died and he served the Roman Catholic Church for a long time. For centuries the attitude of the people about the pope especially the Reformed Christians has changed a lot. The pontificate which is the highest post in the Roman Catholic Church is seen as an exemplar of Christian values and advocate for peace, love and unity among peoples and nations. I doubt if Pope John Paul II was really a stunch anti-communist advocate, as what Bill Clinton and George Bush (father) former U.S. presidents had mentioned in their tribute to the demised pope.
It is approriate to talk about death in the context of Christ's resurrection. I believe that the reality of the Risen Christ is in the world today. The tremors of people's struggle for emancipation from traditional coercive systems are indications that soon the victory against the powers of evil will come to fulfillment. The Christian faith articulated by the poor and oppressed will one day bear fruit and justice will roll down life waters and the young men and women will be filled with the spirit and will prophesy of the coming of the new age.
Friday, April 01, 2005
In utter confidence
As we move on to another weekend we anticipate rest and recreation to enhance our well-being as persons. There are many people and I for one would have preferred to work five days a week that is from Monday to Friday and rest on Saturday and Sunday. For some people spending weekends at home is a kind of respite and taking refuge in the shelter of their home. It seems that our work places have become too crowded and very demanding and we lost ourselves in what we do--just like having no identity inside an assembly plant, and what is more important is the product.
Psalm 16 is a prayer of one who is in grave threat from external forces. This is also considered as a resurrection psalm because of its theological significance with the risen Christ. There is no other Psalm that mentions about the rest of body, but this one has given it a special attention: "Therefore my heart is glad and my tongue rejoices; my body will also rest secure, because you will not abandon me to the grave, nor will you let your Holy One see decay" (16:9-10). Here we can understand that the Psalmist believes in immortality as characteristic of Ancient Near East religions. In Christianity the resurrection of Jesus has given us the assurance of eternal life.
Another interesting statement the Psalmist mentions is that "The sorrow of those will increase who run after other gods"(16:4a). Running after other gods means replacing Yahweh with somebody or something else in one's life. The Psalmist must have known what it is to run after other gods, such as those that gives momentary pleasures or things that assume important functions and roles in life. Being lured and hooked with these gods increases sorrow. They cannot give security and peace.
Howard Wallace has this thought on the Psalm:
These statements of confidence could easily be taken out of context and read as a kind of prosperity theology, where faith and well-being or security go hand in hand, where faithfulness is the key to pleasant places, a goodly heritage, and pleasures forevermore. But the psalmist is talking about a deeper security than that. Note the context of the psalm. The psalmist seeks protection (v. 1). They speak out of the context of some kind of threat or insecurity. For the psalmist, trust in the Lord is neither an easy thing entertained only in times of relative ease, nor a general statement covering all of life. It is an attitude or position that is truly tested and refined in times of darkness. So if we do read Ps 16:10 in the light of Jesus’ resurrection, as many will this day, it is never out of the shadows of the cross. The psalmist knows fear and insecurity, even possibly the fear of death, and in that context recognizes that their ‘welfare indeed rests on (the Lord)’ (v. 2b as one commentator translates this difficult clause).
In utter confidence we ask God to keep us safe.
Psalm 16 is a prayer of one who is in grave threat from external forces. This is also considered as a resurrection psalm because of its theological significance with the risen Christ. There is no other Psalm that mentions about the rest of body, but this one has given it a special attention: "Therefore my heart is glad and my tongue rejoices; my body will also rest secure, because you will not abandon me to the grave, nor will you let your Holy One see decay" (16:9-10). Here we can understand that the Psalmist believes in immortality as characteristic of Ancient Near East religions. In Christianity the resurrection of Jesus has given us the assurance of eternal life.
Another interesting statement the Psalmist mentions is that "The sorrow of those will increase who run after other gods"(16:4a). Running after other gods means replacing Yahweh with somebody or something else in one's life. The Psalmist must have known what it is to run after other gods, such as those that gives momentary pleasures or things that assume important functions and roles in life. Being lured and hooked with these gods increases sorrow. They cannot give security and peace.
Howard Wallace has this thought on the Psalm:
These statements of confidence could easily be taken out of context and read as a kind of prosperity theology, where faith and well-being or security go hand in hand, where faithfulness is the key to pleasant places, a goodly heritage, and pleasures forevermore. But the psalmist is talking about a deeper security than that. Note the context of the psalm. The psalmist seeks protection (v. 1). They speak out of the context of some kind of threat or insecurity. For the psalmist, trust in the Lord is neither an easy thing entertained only in times of relative ease, nor a general statement covering all of life. It is an attitude or position that is truly tested and refined in times of darkness. So if we do read Ps 16:10 in the light of Jesus’ resurrection, as many will this day, it is never out of the shadows of the cross. The psalmist knows fear and insecurity, even possibly the fear of death, and in that context recognizes that their ‘welfare indeed rests on (the Lord)’ (v. 2b as one commentator translates this difficult clause).
In utter confidence we ask God to keep us safe.
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