“Rekindling the light in Bethlehem”

“Rekindling the light in Bethlehem”

Christmas Eve meditation

December 24, 2023

UCCP Laboon, Maasin City

Southern Leyte

 

By Frank J. Hernando

 

Scripture text: Luke 2:1-20 or 2: 8-20

 

INTRODUCTION

Maayong gabii sa atong tanan. Karong gabiona atong gisaulog ang gabii bag-ong matawo si Jesu-Kristo, ang atong gitawag sa English nga Christmas Eve. Daku ag akong pasalamat sa Dios nga makapakig-ambit kaninyo sa mensahe sa Pasko. Nagopasalamat usab ko sa inyong mga pag-ampo sa mga kalamposan nga akong nasinati especially sa akong assume ingon nga bag-ong presidente sa Union Theological Seminary sa miaging July 16, ug sa akong graduation sa Doctor of Education sa miaging August 24. Kini ng mga butang ug kalambuan sama sa atong ikaayong lawas (physical and mental health) dili makab-ob kung dili sa inyong mga pag-ampo ug suporta. 

 

O N E

 

The message of Christmas is about love—God decided to directly relate with human beings by becoming human through Jesus Christ. Tungod sa gugma sa Dios, ang Dios nagpakatawo diha kang Jesu-Kristo aron iyang masabtan ug masinati kon unsa man gyud ang pagmahal sa katawhan ug ang paghatag kaluwasan kanila taliwala sa mga kagul-anan, ug sa sitwasyon sa mga paglapas sa tawhanong dignidad.

 

Six hours from now, it will be Christmas Eve in Palestine, but in Bethlehem, in the occupied West Bank, the birthplace of Jesus Christ, there will be no Christmas celebration. The demomcracynow.org online news has the headline: “Christmas canceled in Bethlehem as Churches Mourn 20,000+ Palestinians killed in Gaza.”

 

In "mourning and honor" of Palestinians killed in Gaza, the city of Bethlehem in the occupied West Bank, the birthplace of Jesus Christ, has announced the cancellation of traditional Christmas festivities. In Bethlehem, we're joined by the president of Dar al-Kalima University, Reverend Mitri Raheb. 

 

[Cebuano:] Sa "pagbangotan ug dungog" sa mga Palestinian nga gipatay sa Gaza, ang lungsod sa Bethlehem sa giokupar nga West Bank, ang lugar nga natawhan ni Jesu-Kristo, ang mga pangulo sa mga simbahan nagpahibalo sa pagkansela sa tradisyonal nga mga kapistahan sa Pasko. Sa Bethlehem, giubanan kami sa presidente sa Dar al-Kalima University, Reverend Mitri Raheb.

 

Giasoy ni Reverend Raheb ang istorya ni Jesus, nga usa ka refugee kansang inahan walay safe nga lugar para sa pagpanganak, ug gidugtong kini sa kahimtang sa mga bakwit nga Gazans nga nag-atubang sa kakulang sa medikal nga pag-atiman. "Ang istorya sa Pasko sa tinuud usa ka istorya sa Palestinian, par excellence," bisan pa sya miingon "wala kami makadungog nga ang Kristohanong komunidad sa tinud-anay nagbuhat ug daku nga bahin sa pagtabang sa mga nag-antus sa sitwasyon sa kabangis nga nahitabo sa Gaza karon." Samtang ang kalibutan mitalikod sa nagpadayon nga genocide, si Rev. Rehab nag-ingon nga nahadlok sya nga kini mao ang katapusan sa Kristohanong presensya sa Gaza.

 

Sa dihang gisusi sa Dios ang katawhan ug nakaamgo kung unsa ka ngitngit ug kalisud ang atong pagkinabuhi, kung unsa kita ka confused kabahin sa atong pagkatawo ug lugar sa kabuhatan sa Dios, kung unsa ka daghang kasakit  ang dala sa mga butang nga atong gibuhat sa usag usa gikan sa pagkalibog ug pagkawalay kasiguruhan, nagdesisyon ang Dios nga aduna syag buhaton. Mao nga sa human sa paghatag sa balaod ug sa pagpadala sa mga propeta, ang Dios mikunsad ug miapil sa kinabuhi sa katawhan. Sa personal, suod nga nalangkit (involved) sa makasasala ng tinuga sa Dios. Sa pagpahayag sa iyang gugma sa katawhan ang Dios nagpakatawo aron Iyang masabtan sila ug hatagan sila ug paglaum ug kaluwasan.

 

 

T W O

 

God’s concern for the lost humanity in the past was made known to the prophets and then the time has come when this should be revealed through the Son. God first brought that message embodied in the flesh by Jesus to people which were not particularly considered important or, for that matter, loved: no account shepherds, an unwed teenage mom, astrologers practicing a whole different religion. All of this to show that God wasn’t going to leave anyone behind. That God’s message of love was for all. As in everyone, whether the world thought you were important or lovable or not.

 

[Cebuano:]

Ang kabalaka sa Diyos alang sa nasalaag nga katawhan kaniadto gimantala sa mga propeta ug unya miabot na ang panahon nga kini kinahanglan ipadayag pinaagi sa Anak. Ang Dios unang midala sa maong mensahe nga gipadayag sa pagpakatawo ni Jesus ngadto sa mga tawo nga dili kaayo giisip nga importante o, , gihigugma: walay hinungdan nga mga magbalantay sa karnero, usa ka dili minyo nga tin-edyer nga inahan, mga astrologo nga nagpraktis sa usa ka bug-os nga lahi nga relihiyon. Kining tanan nahitabo aron ipakita nga ang Dios dili mobiya ni bisan kinsa. Nga ang mensahe sa Dios sa gugma para sa tanan. Sama sa tanan gayud, bisan pa ang kalibutan naghunahuna nga ikaw importante o hiligugmaon o dili.

 

But persons whether Christian or not have muted the true meaning of God’s love and compassion for those whose lives are in the margins of society. Not just individual persons but as well the state, organized religion, institutions, have constructed barriers for ordinary people to access God’s love and compassion in Jesus Christ. The exclusivity of economic opportunities to those who patronize a political party or political interest, the social welfare services made available only to those with political endorsement and participation in cultural programs are reserved only for the middle and elite classes in society have further alienated the poor and discriminated in the church and society. Even our churches have become a power hub of those with titles and the wealthy.

 

[Cebuano]: Apan ang mga tawo Kristiyano man o dili naghilum lang sa tinuod nga kahulogan sa gugma ug kaluoy sa Diyos alang niadtong kansang mga tawo nga anaa sa daplin sa katilingban. Dili lang ang indibiduwal nga mga tawo kondili ingon man ang estado, organisado nga relihiyon, ug mga institusyon, nagtukod ug mga babag alang sa ordinaryong mga tawo sa pag-sinati sa gugma ug kaluoy sa Diyos diha kang Jesu-Kristo. Ang pagka-eksklusibo sa ekonomikanhong mga oportunidad niadtong nag-patronize sa usa ka partido o interes, ang social welfare services nga gihatag alang niadtong adunay politikanhong pag-endorso ug partisipasyon sa mga programa sa kultura gitagana lamang alang sa mga adunahan ug elite nga hut-ong sa katilingban ugsa simbahan. Bisan ang atong mga simbahan nahimong sentro sa gahum sa mga adunay mga titulo ug mga adunahan.

The message of the birth of Jesus was proclaimed to the shepherds who were watching over their flocks at night. Shepherds during the first century BCE were subsistence farm workers and most of them were paid for their labor or may be owners of a small number of flock. Our Scripture text mentioned that:

 

[Cebuano]

8Niadtong dapita may mga magbalantay sa karnero nga nagtukaw sa kagabhion aron pag-atiman sa ilang mga hayop didto sa kaumahan. 9Mitungha kanila ang usa ka anghel sa Ginoo ug midan-ag kanila ang himaya sa Ginoo busa nalisang kaayo sila. 10Apan miingon ang anghel kanila, “Ayaw kamog kahadlok! Ania ako nagdalag maayong balita alang kaninyo nga makalipay kaayo sa tanang katawhan. 11Kay karong gabhiona, natawo sa lungsod ni David ang inyong Manluluwas, ang Cristo nga Ginoo! 12Mao kini ang inyong ilhanan: makaplagan ninyo ang usa ka bata nga giputos ug panapton ug naghigda sa pasungan.”

 

15 Sa namalik na ang mga anghel ngadto sa langit, ang mga magbalantay sa karnero nag-ingnanay, “Mangadto kita sa Betlehem ug tan-awon nato kining nahitabo nga gipahibalo kanato sa Ginoo.”

16 Busa midali sila pag-adto ug nakit-an nila si Maria ug si Jose ug ang bata nga naghigda sa pasungan.

 

[English]

⁸In that region there were shepherds living in the fields, keeping watch over their flock by night. ⁹Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified.¹⁰But the angel said to them, “Do not be afraid; for see—I am bringing you good news of great joy for all the people: ¹¹to you is born this day in the city of David a Savior, who is the Messiah, the Lord. 

 

When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.” ¹⁶So they went with haste and found Mary and Joseph, and the child lying in the manger. 

 

[Cebuano]

Ang mga magbalantay sa karnero wala motubag sa mensahe pinaagi sa kadasig o sa paglakaw samtang natulog apan giganahan sila sa balita ingon nga ang una nga pagsangyaw sa gugma sa Dios mao ang katumanan sa saad sa Dios nga magpadala usa ka mesiyas aron sa pagluwas kanila gikan sa ilang lisud nga kahimtang. 

 

Apan kini wala nagpasabot nga ang Dios nag-inusara sa pagbuhat sa Iyang buluhaton sa ilang mga kinabuhi, apan gipahaum kini sa ilang determinasyon sa pagbag-o sa dagan sa kasaysayan ug paghimo sa ilang papel diha sa paglaum sa kalinaw sa Dios nga mahimo’g realidad sa ilang kahimtang. Kinahanglan nilang buntogon ang ilang mga kahadlok aron sila makasunod sa direksyon sa Diyos sa ilang kinabuhi. 

 

Sa laing bahin, gilangkit sa Diyos ang Iyang katuyoan sa imahe sa magbalantay sa karnero, nga usa ka ubos kaayo nga trabaho nga buhaton, apan kini nagpakita  sa trabaho sa Dios nga mao ang paghatag sa pag-atiman sa iyang katawhanan--ang panon—nga mao ang paghatag sa igong sustento ug kasegurohan kamnila. Gituyo sa Diyos nga kita—ang minahal nga panon sa Diyos makasinati niana nga pagsustento, kalinaw ug kasegurohan.

 

[English]:

The shepherds were not responding by impulse nor sleepwalking but fond the news as the inbreaking of God’s love and the fulfillment of God sending a messiah to save them from their difficult situation. Yet it was not leaving God alone to do God’s business in their lives, but matched it with their determination to change the course of history and making their hopes of God’s peace real in their situation. They have to overcome their fears so that they are able to follow God’s direction in their lives. God on the other hand associated God’s purposes with shepherding, which is a very a very lowly job to do, but captures that very delicate way of caring for the flock—that of providing for the sustenance and security for the flock. God intends that we –God’s beloved flock experience that peace and security.

 

T H R E E

 

The Christmas message of hope, peace, joy and love should not end here tonight, on Christmas Eve or tomorrow, on Christmas Day. We should proclaim the love and compassion of God revealed in Jesus Christ who was given to us as baby wrapped in swaddling cloths and lying in a manger. In sharing the task of proclamation we can learn from what Dorothee Soelle said in her meditation entitled “On Earth As In Heaven:” 

 

Whoever wants to proclaim something about this light has to free the stifled longing of people. An interpretation of the Bible that takes seriously concrete, everyday human cares and does not make light of the dying of children from hunger and neglect is helpful in this regard. By showing up the incomparable power of violence in our world today, it deepens our yearning for true peace.

[Cebuano]

Bisan kinsa nga gusto ipahayag ang usa ka butang bahin sa kahayag sa Dios kinahanglan nga buhian ang gipugngan nga pangandoy sa mga tawo. Ang usa ka interpretasyon sa Bibliya mao ang seryoso nga pagtagad sa konkreto, adlaw-adlaw nga problema sa  mga tawo ug nagtagad sa pagkamatay sa mga bata tungod sa kagutomug pagpasagad lang kung makatabang ba o dili niining makasusubo nga sitwasyon. Pinaagi sa pagpakita sa dili hitupngan nga gahom sa kapintasan sa atong kalibotan karon, (e.g. massacre and genocide in Gaza strip, and other places in Palestine, in the Philippines, other countries} kini nagpalalom sa atong pangandoy sa tinuod nga kalinaw.

Ang atong teksto adunay katuyuan sa pagbuhat ug sa pagmantala sa mensahe sa Pasko.  Ang nahadlok nga mga magbalantay nahimong mga mensahero sa Dios. Nag-organisar sila, nagdali, nangita sa uban, ug nakigsulti kanila. Dili ba kitang tanan gustong mahimong mga magbalantay ug makakita sa manulonda? Siguro gyud kini. Kung wala ang panan-aw sa kinbuhi sa mga kabus, wala kitay makita, bisan usa ka anghel. Kon kita moduol sa mga kabus,[ug sabton ang ilang kahimtang]  ang atong mga mithi ug mga tumong mausab. Ang bata [nga natawo sa sabsaban] makita sa daghang uban pang mga bata. Si Maria usab nangita ug sanktuwaryo taliwala kanato. Tungod kay ang mga manolonda nanag-awit, ang mga magbalantay mibangon, gibiyaan ang ilang mga kahadlok, ug milakaw paingon sa Bethlehem, bisan asa man kini mahimutang niining mga adlawa.

[English]

Our text refers to the praxis of transmission and proclamation. The frightened shepherds become God's messengers. They organize, make haste, find others, and speak with them. Do we not all want to become shepherds and catch sight of the angel? I think so. Without the perspective of the poor, we see nothing, not even an angel. When we approach the poor, our values and goals change. The child appears in many other children. Mary also seeks sanctuary among us. Because the angels sing, the shepherds rise, leave their fears behind, and set out for Bethlehem, wherever it is situated these days.

 

CONCLUSION

[Cebuano]

Ang nindot nga awit sa Pasko, “O Come All you Faithful” usa ka imbitasyon sa tanan nga mituo sa pagpakatawo sa Dios diha ni Jesu-Kristo, ang atong Manluluwas. Kini usa ka malipayong tawag sa pag-adto sa Bethlehem. Apan karong gabhiona didto sa lungsod sa Betlehem nagbangotan ang mga Iglesia tungod sa pagkamatay sa kapin sa 20,000 ka mga tawo ug kadaghanan niini ang mga bata ug mga babaye. Apan sama sa gimantala sa mga manulonda ngadto sa mga magbalantay sa karnero, 'Ayaw kahadlok, kay ginadala ko kaninyo ang maayong balita sa dakong kalipay nga modangat sa tanang katawhan..." Karong gabhiona ang lungsod sa Betlehem, mahimong mangitngit, apan ang atong paglaum alang sa hustisya mahatag sa mga biktima sa genocide. Ang atong paglaum alang sa hustisya ug kalinaw sugod sa Gaza strip, sa atong nasud nga Pilipinas ug sa uban pa nga nag-antos nga kalibutan, mao ang atong paagi sa pagpasiga pag-usab sa kahayag nga anaa kang Jesu-Kristo, ang atong Prinsipe sa Kalinaw. Amen.

The beautiful Christmas carol, “O Come All ye Faithful” is an invitation to all who believe in the incarnation of God in Jesus Christ, our  Savior. It is a joyful call to come to Bethlehem. But tonight there in the town of Bethlehem is mourning for the death of more than 20,000 people and many were children and women. But as the angels proclaim to the shepherds, ‘fear not, for I bring you good news of great joy which shall be to all people…” Tonight the town of Bethlehem, may be dark, but our hope for justice to be mete out for the victims of genocide ring true. Our hope for justice and peace starting in Gaza strip, our country the Philippines and the rest of the suffering world, is our way of rekindling the light that is in Jesus Christ, our Prince of Peace. Amen.

 

--------000------

 

Reference Materials:

David Lose,

https://www.davidlose.net/2015/12/christmas-eveday-c-keep-it-simple/

 

CHRISTMAS EVE/DAY C: KEEP IT SIMPLE

POSTED BY DJL ON DEC 22, 2015 IN DEAR PARTNER | 9 COMMENTS

CREATIVE EKKLESIA: TOWARDS A LIVABLE WORLD

“Creative Ekklesia: Towards a Livable World”116^th UTS Anniversary and Church Workers Convocation

November 14-16, 2023

UTS Salakot Chapel, Dasmariñas, Cavite

 

Scripture Text: Revelation 21: 1-12

 

The New Heaven and the New Earth

21 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. ² And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. ³ And I heard a loud voice from the throne saying,

“See, the home^[a] of God is among mortals.
He will dwell^[b] with them;
they will be his peoples,^[c]
and God himself will be with them and be their God;^[d]
4 he will wipe every tear from their eyes.
Death will be no more;
mourning and crying and pain will be no more,
for^[e] the first things have passed away.”

⁵ And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.” ⁶ Then he said to me, “It is done! I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water as a gift from the spring of the water of life. ⁷ Those who conquer will inherit these things, and I will be their God, and they will be my children. ⁸ But as for the cowardly, the faithless,^[f] the polluted, the murderers, the sexually immoral,^[g] the sorcerers, the idolaters, and all liars, their place will be in the lake that burns with fire and sulfur, which is the second death.”

 

Vision of the New Jerusalem

⁹ Then one of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb.” ¹⁰ And in the spirit^[h] he carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God. ¹¹ It has the glory of God and a radiance like a very rare jewel, like jasper, clear as crystal. ¹² It has a great, high wall with twelve gates, and at the gates twelve angels, and on the gates are inscribed the names that are the names^[i] of the twelve tribes of the Israelites:

 

Introduction

Warmest greetings and felicitations to all of you who have come to this year’s UTS 116^th Anniversary Celebration and Church Workers Convocation! We are happy that we have with us in this celebration UTS Alumni, Church Workers from the Conferences of UMC and UCCP, seminarians, faculty and staff and friends who have joined us in this occasion to experience our community life and learn from each other new ideas and embrace new perspectives that would inspire us in our Church work, and even in our family life.

 

The theme, “Creative Ekklesia: Towards a Livable World,” is a courageous attempt to delve into the what has been considered as “creative” or artistic expression employed in our Church Ministry. I know for a fact that since I started my pastoral ministry in 1991, I have never stopped being creative or applied my native and gained artistic skills arts in pastoral ministry. 

 

Surveying my own creative skills through the years ranges from fine arts which refer to forms of art that are created primarily for aesthetic and intellectual purposes, rather than for utility or practical function. These artistic disciplines are often appreciated for their visual, auditory, or performative qualities. 

 

Fine arts encompass various traditional and contemporary forms. I have skills in fine arts, but occasionally used to produce art work. These skills include freehand-drawing and charcoal and water color painting, poetry and prose, drama script writing, wire sculpting-- wire sculpting is a form of art that involves creating three-dimensional sculptures using various types of wire. Artists manipulate the wire to shape and form objects, figures, or abstract designs. This medium allows for a great deal of flexibility and creativity. Also, I can sing and dance a bit. Landscape photography using a smart phone camera.

 

However, for persons and for Church Workers in particular with passion for justice and peace like the biblical prophets, they have used their prophetic imagination to address the gruesome situations of their time, even to the point of losing their lives for telling tyrannical and hard-headed leaders their violation of human dignity and for defying 

God’s will for the people to live in peace. 

 

O N E

Prophetic imagination is enigmatic. The likes of Isaiah, Jeremiah, Hosea and Ezekiel used symbolism that are intriguing and bizarre which the modern readers could not easily grasp because of its complexity, at other times they acted like soothsayers, telling people what will befall on the monarch and the entire nation. A soothsayer is a person who claims or is believed to have the ability to foresee or predict the future, often through the interpretation of signs, omens, or supernatural insights. Soothsayers have been historically associated with divination practices and are often depicted as individuals with special insights into events that have not yet occurred. The term is commonly used in the context of ancient or mystical predictions.

 

Apocalyptic prophets reveal their imagination in the context of persecution either physically imprisoned, serving jail sentence for subverting the interest of a monarch or psychologically isolated and in the process of historical review and analysis, reach the point of indignation and rebellion. 

 

Their creative means to ventilate pent-up revulsion is to write their resistance in symbolic forms that consequently rewire their brain with the fire of justice--human brain "rewiring" generally refers to neuroplasticity, which is the brain's ability to reorganize itself by forming new neural connections throughout life. This process can occur in response to learning, experience, or changes in the environment. 

 

They spread their wings of hope for radical change for the reversal of the present chaotic and evil situation in which they and many people suffer and destined to become blood sacrifices of the tyrants to the gods of violence and death.

 

In Revelation chapter 7 we can read how the four of the seven angels have sounded the trumpet and disaster happen. The angels made the clarion call on the people on what will befall them for their lack of knowledge of God’s will for life and somehow, they have acquiesced in the midst of persecution and killings of those who believe in God in Jesus Christ. 

 

The first angel sounded the trumpet and there came hail and fire mixed with blood, and it was hurled down on the earth. A third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.—This is creative apocalyptic drama of cosmic anger and unprecedented destruction, and annihilation experienced by modern society in varying degrees. 

 

 Next, the second angel sounded his trumpet, and something like a huge mountain, all ablaze, was thrown into the sea. A third of the sea turned into blood, ⁹ a third of the living creatures in the sea died, and a third of the ships were destroyed.—A creative description of natural phenomena getting out of control, targeting the sea—the symbol of chaos and consequently turned to blood signifies environmental pollution e.g. the phenomenon of redtide or red planktons, and killed living creature in the sea, and destroyed the ships---civilization’s transnational trade carriers that encroached local economies and forced people to slavery.

 

¹⁰ The third angel sounded his trumpet, and a great star, blazing like a torch, fell from the sky on a third of the rivers and on the springs of water— ¹¹ the name of the star is Wormwood.^[a] A third of the waters turned bitter, and many people died from the waters that had become bitter.---A creative imagery of aerial bombing and hurling of guided missiles from air and fall on populated areas similar to recent Israel’s bombing of Gaza strip and other areas relegated to Palestinians that killed children, women and men in thousands. (Aljazera pictures captures the light in the sky.)

 

¹² The fourth angel sounded his trumpet, and a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them turned dark. A third of the day was without light, and also a third of the night.---A creative symbolism of celestial convergence like multiple eclipses, lunar, solar. This can occur when celestial bodies align in such a way that one blocks the light from another. This points to the evils perpetuated in the high places of governance in church and society, where accountability and transparency—light – has been struck by corruption of ethical standards,  and the code of decency.

 

T W O

In a livable world, there is no sea, there is renewal and healing. Sa isang mapayapang at masaganang daigdig wala na ng dagat, merong pagbabago at pagpagaling.

 

From those creative apocalyptic symbolism, let me elaborate on Revelation 21 as an imagery for the ‘livable world”. There are two important features of this passage which provide resources that may renew our imaginations. 

 

Quoting Greg Carey’s reflection, he said, 

First, the new creation features no sea. The sea’s absence may trouble us at first. Almost all of us love water. We take particular pleasure in the ocean. (For Revelation’s readers, “the sea” means the Mediterranean.) But for Revelation the sea’s absence belongs with the eradication of death, mourning, crying, and pain. As it does in some other Jewish literature of the period, the sea is where evil empires operate. In the great war Satan takes his stand alongside the sea, and the wicked beast arises out of that very same sea (Revelation 12:18-13:1). The beast makes war against Jesus’ followers and kills many of them. 

 

Moreover, the beast is closely aligned with the great city; after all, Babylon rides upon the beast’s back. When the “great city” is destroyed, those who mourn include especially political rulers (“kings”), merchants, and sailors (18:9-20). The beastly empire conducts its military and diplomatic operations on the sea, just as it handles commerce on the sea. In Revelation the sea’s absence does not reflect aversion to the world; instead, it’s part of Revelation’s condemnation against an empire that uses war and commerce to oppress ordinary people. (unquote)

 

In our context, we could hardly survive without the sea because we are culturally connected with the life of the sea. We live in the Philippine islands and our identity and sustenance is largely dependent on the marine resources, such as fish, sea weeds, and various kinds of seafood. The sea missing in the new earth and heaven for the original readers was the elimination of conflict and domination. This sounds very familiar to us because of the issues surrounding the West Philippine Seas where contending geopolitical powers guard and greedily salivates to exploit the rich and abundant marine resources. The material sea, will still be there in a livable world  but the sea will no longer be the place of contention. 

 

We have our own personal life experiences that can be considered as “seas” such as pain, mourning, death and frustrations, and the more debilitating is trauma. The need for trauma healing arises from the profound impact that traumatic experiences can have on an individual's mental, emotional, and physical well-being. Trauma is an emotional response to a distressing event or series of events that overwhelms an individual's ability to cope. This can include experiences such as violence, abuse, accidents, natural disasters, or other deeply distressing situations.

 

In that new earth and heaven, we will have more pastoral counselors who are equipped with trauma therapeutic healing approaches to that involve counseling, psychotherapy, support groups, and other interventions designed to help individuals process their experiences, develop coping mechanisms, and move toward a healthier and more resilient state. Most importantly, the sources of trauma will be eradicated. Inhabitants of God’s new earth and heaven no longer think and behave as predators or prey, but intentionally establish relationships that are based on justice, compassion and love. 

 

Furthermore, Greg Carey notes, “that the new city comes down to us from heaven. We do not go up to it. Revelation does not imagine the saints escaping this world for a heavenly reward. On the contrary, the saints inhabit a brand new world created right where they live. This new world may not have a sea, but it does include a river, “bright as crystal” (Revelation 22:1). This new world hardly represents an escape from everyone else and their troubles. When Revelation says God has come down to dwell with mortals (21:3), it means it. The loud voice proclaims, “These peoples will be God’s” (21:3). Drawing again from Isaiah’s vision, Revelation describes “the nations” walking in the light of the new city (21:24) and finding healing therein (22:3; see Isaiah 60:11; Jeremiah 3:17). Revelation envisions a renewal, not an escape.”

 

 

T H R E E

Working towards a livable world means:

§  We should be able to envision the new reality out of the perplexing situation we experience in our lives and in the communities, and in the larger society we live.

 

§  We should be able to articulate the vision and the means in achieving and arriving at the new earth and heaven that we characterize as just, sustainable and peaceful world.

 

In this connection, Robert Jensen, in his essay “Is the Future of Agriculture Perennial?”, (Lund University, Sweden, May 8, 2019.] talks about apocalyptic proclamation, saying, “Responsible apocalyptic thinking and assertion does not assume a script already written by a divine hand nor offer pseudo-scientific predictions, but rather reminds us of the importance of dealing honestly with reality even when it is frightening, and holding onto our humanity, which is even more important when we’re frightened. 

 

Given the severity of the human assault on the ecosphere, compounded by the suffering and strife within the human family, honest apocalyptic thinking and assertion is grounded in a systematic evaluation of the state of the world is not only sensible but an obligation. (unquote)

 

§  Also, we should be active participants and not just onlookers and bystanders in the change process in Church and society, and establish unity and solidarity with like-minded persons and get organized for change. But this goes with a warning that we should be careful in associating with those whose claims about God and about the Church are expressed in superlatives, and devalue the life and ministry of our Churches and our faith-witness programs.

 

§  The Church can use its creative and artistic abilities to delegitimize powers and principalities that hindered abundant life to be experienced by the people. 

 

Anent this, another reminder is given by Robert Jensen saying, “Speaking apocalyptically need not leave us stuck in a corner with people predicting lakes of fire, rivers of blood, or bodies lifted up to the heavens. Rather than thinking of revelation as divine intervention of ending this present corrupted world, or the delivery of a clear message about some fantastic future above, we can engage in an ongoing process of revelation or apocalyptic proclamation that results from an honest struggle to understand, a process that requires a lot of effort and commitment. Things are bad, systems are failing, and the status quo is past its expiration date. We are not facing the end of the world, whatever that would mean, but the end of this phase of human history governed by the existing systems—the end of profligate use of dense energy, hoarding of surpluses, and rule of entrenched hierarchies .”.(unquote; italics are supplied).

 

CONCLUSION

 

Finally, journeying towards a livable world should enable us to use all the creative means to express our prophetic and apocalyptic social vision rooted in our faith affirmation and ethical commitment. This requires only honesty and courage. This prophetic-apocalyptic tradition’s calling out of injustice requires not only the willingness to confront the abuses of the powerful but to acknowledge our own complicity. To proclaim apocalyptically requires us first to see honestly—both how our world is structured by systems that created and perpetuated unjust and unsustainable conditions, and how we leaders and members of the Church have supported those systems. We must confront the powers that be, and ourselves. 

 

My friends, listen:

I heard a loud voice from the throne saying,

“See, the home of God is among us.
God dwells with us and the world;
We are God’s peoples, 
and God Godself will always be with us and be our God; 
God will wipe every tear from our people’s eyes.
Death will be no more;
mourning and crying and pain will be no more,
for the first things have passed away.” Amen.