BDVd 106-107 E · 2020. 10. 21. · digital English Edition 2017, n. 106-107 — 5 — mation”,...

BDV digital

Bulletin Dei Verbum English Edition 2017, n. 106–107

Contents

Editorial 3 Forum — Bible and Social CommitmentThomasMalipurathu TheBestofTimes,theWorstofTimes 4

Card.PeterKodwoTurkson TheReadingoftheBibleasaSourceofJusticeandPeace 13

SamuelAlmada FromWordtoCommitment 21

YaraMatta TheBibleandtheCultureofMartyrdomintheNearEast 30

AniciaCo Luke’sGoodNewstothePoor:AmbiguitiesandChallenges 39

MiriamR.Alejandrino ThePoorandtheMarginalizedintheGospelofJohn–ThenandNow 55

ElsaTamez TheLettertotheRomansintheFaceofaNeoliberalEconomicCrisisandIntercul-

turalDialogue 62

Jean-ClaudeLoba-Mkole BibleTranslationandReconstructionHermeneutics 72Projects and ExperiencesCarlosMesters WhatComesFromtheHeart 86

AntonioLipari TheWordofGodbecomesCharityfortheJoyoftheLittleOnes 91

TeresaRossi EvangelizationasaCommitmenttoHumanPromotion 95

VietnameseFamilies Testimonies 101

BDV

digital English Edition 2017, n. 106-107

—2—

Bible and Art Forms TheReginaPacisChapelinHeisdorfandtheWorksofMercy 105Federation News 107Biblical Pastoral Publications 116

BDVdigitalisanelectronicpublicationoftheCatholicBiblicalFederation,GeneralSecretariat,86941SanktOttilien,[email protected],www.c-b-f.org.

EditorialBoard:GiuseppedeVirgilio(Coordinator),ThomasP.Osborne,GérardBillon,ChristianTauchnerSVDundJanJ.Stefanów

Translations:MichaelJames;GaryRiebe-Estrella,SVDLigaBankBICGENODEF1M05IBANDE28750903000006459820

CedarsinLebanon,February2017

BDV


—3—

Editorial

Looking critically at the last ten centuriesof ourhistory—soasnot to adopt aperspec-tivewhichistoobroad,weareabletoobservehow the texts of the Bible have been usedquite frequently to defend and justify everytype of injustice and atrocity: to defend slav-ery, to justify the oppression of women anddiscrimination against them, to argue againstblood transfusions or the vaccination of chil-dren, to justify wars and colonial invasionsand to rationalize the unrestrained and de-structiveexploitationofnature.Allthesereali-tieshavebeenandcontinuetobe justifiedbybiblical texts, read and interpretedoutside oftheirspatialandtemporalcoordinatesor inadistortedformduetopreconceivedideas.

Formanypeoplesituatedontheperipheryor beyond the Christian horizon, this type of“biblical teaching”hasbeen theprincipal rea-sonoroneadditional reason todistanceone-selffromChristianityortoconsideritaviolentandoppressivereligionand toviewtheBibleitself as an instrument of oppression.DuringPope John Paul II’s visit to Peru in 1985, agroupof indigenouspeople, inasymbolicact,gavethePopetheBiblewithaletterinwhichthey said: “We, Indians of the Andes and ofAmerica, have decided to take advantage ofJohnPaulII’svisitinordertoreturnhisBibleto him, because during five centuries it hasgiven us neither love, nor peace, nor justice.Please take your Bible back and return it toouroppressors,sincetheyneeditsmoralpre-cepts more than we do. Since the arrival ofChristopher Columbus, namely, a culture, alanguage, a religion and the valueswhichbe-longtoEuropehaveforciblybeenimposedonAmerica.”1

It isnotour intenttoenter intoapologeticdebatesnor topretend to justify this abusiveform of reading and interpreting the Bible,which, it might be said in passing, is also aformofviolenceandabusecommittedagainsttheBibleitself.Inthisissueofthebulletinwewould like to invite our readers to reflect onthethemeoftheBibleandjustice.Itisawide-ranging theme and cannot be properly pre-sentedinapublicationas limitedasours.We

1Vigil, J.M., Teología del pluralismo religioso. Cursosistemático de teología popular, Colección ¨TiempoAxial5,Quito,Ecuador2005,38-39[TheologyofReli-giousPluralism,Wien/Berlin:LitVerlag2008].

propose in this issue to indicate some pointswhichmighthelpus in the later studyofandreflectiononthissoimportanttheme.

Fr. Thomas Malipurathu introduces us tothisthemebyconfrontinguswithourworldinits stateofmetamorphosisandby raising thequestion of how we situate ourselves withinthiscomplexprocessoftransformation.Inhisconference, presented during the CBF con-gress organized in Rome in 2010 and whichwe now republish, Cardinal Turkson evokesthe commitment of the Catholic Biblical Fed-erationwithareadingoftheBible incarnatedinreality;heleadsusthroughthepagesoftheBible, showingushowtheconceptsof justiceandpeaceconstitute the threadwhichguidestheentirebiblical traditionand teaching.TheBible scholar and Argentinian pastor SamuelAlmada complements this path from the per-spectiveoftheProtestanttradition.

In the following seriesof studies,weofferthecontributionoffourwomenbiblicalschol-ars,comingfromdifferentcontextsandtradi-tions.Sr.YaraMattafromLebanonoffersusastudy of the second book of Maccabees fromtheperspectiveofmartyrdominthecontextofthe social issues in the Mideast. Srs. MariaAnicia Co and Miriam Alejandrino from thePhilippines present us with a similar studywiththeiranalysisof thegospelsofLukeandof John respectively, interpreting them fromthe reality of Southeast Asia. Elsa Tamez, aMexicanbiblicalscholarandpastor,offersusarereadingofthelettertotheRomansfromtheperspective of the neoliberal economic crisisand intercultural dialogue. Jean-Claude Loba-Mkole closes this series with his inspiringstudywhich shows how the African theologyof reconstruction is able to contribute to im-proving the new forms of understanding andtranslatingtheBibleinAfrica.

In the section on “experiences in Biblicalpastoral Ministry”, which we open with aninspiringtestimonyofthemasterCarlosMes-ters, one can encounter various examples ofChristian commitment inspired by an incar-nated reading of Sacred Scripture. We hopethese may serve as motivation for your per-sonalandcommunitariancommitment.

JanJ.Stefanów,SVD

BDV


—4—

Forum

TheBestofTimes,theWorstofTimes:ReflectionsontheContemporaryChallengesSummoningHumanitytoaRadicalChange

THOMASMALIPURATHU,SVD•

The concept ofmetamorphosis proposed in Ulrich Beck’smonumentalwork is immensely

evocativeasitinvitesperceptivereadersconcernedaboutthefutureofhumanitytoadeepin-trospectionandsomeproactiveresponse.However,thedesiredradicalturnforthebettermaynotcomeoffjustfromhumangoodwillandeffortsalone.ThegatheringofmoralforcesthatisessentialforanecologicalconversionshouldbebuiltonsuchvaluesasfaithintheTranscend-ent,biophilia,commitmenttopreservetheintegrityofcreation,harmonyandsustenance.Thispaperisanattempttoaddthatcriticaldimensiontothenarrativeonmetamorphosis.IntroductionVictorianeraliterarygeniusCharlesDickens’sclassicnovel,ATaleofTwoCities,openswith

thefollowingfamoussentence:“Itwasthebestoftimes,itwastheworstoftimes,itwastheageofwisdom,itwastheageoffoolishness,itwastheepochofbelief,itwastheepochofincreduli-ty,itwastheseasonofLight,itwastheseasonofDarkness,itwasthespringofhope,itwasthewinterofdespair,wehadeverythingbeforeus,wehadnothingbeforeus,wewereallgoingdi-recttoHeaven,wewereallgoingdirecttheotherway...”Thetimeswearelivingincaneasilybedescribed in the language used by the renowned 19th century English novelist. Scientific ad-vancementandtechnologicalbreakthroughshavegiftedhumanitywiththecomfortsoflifeun-imaginablemerelyhalfacenturyago.Manyconsidertheopportunitytoliveinthepresenttimesasanunsurpassableprivilege.Yet,on theotherhand,becauseof thehostofproblemsstaringhardonhumanity’scollectiveface, lifehasbecomeprecariousaswell.Someoftheprojectionsaboutthefutureareprofoundlydisturbing.Itwouldappearthatweareabouttopayforthema-terialmagicof theconsumersociety.Thebestofdays indeedareprovingtobethehardestaswell.Itisthissituationthathassetmanypeoplethinkingaboutanalternatemodeoflivingourlife.1.TheImperativeofRadicalChangeUlrichBeck’scogentlyarguedthesisthattheconceptof“metamorphosis”offersthebestway

tounderstandthecomplexprocessesplayingoutonthecontemporaryworld-sceneisbothin-sightfulandchallenging.Theturmoilofthepresentandtheresultantmazeofintractableprob-lems that it yields are trulydisconcerting tomost thinkingpeople. In so far as the traditionalnotionswhichsocialscientistshavebeenusing,suchas“evolution”,“revolution”and“transfor-

•BornatThamarakunnu(India)in1952,ordinationin1980,licentiateinSacredScripturefromthePon-tificalBiblicalInstituteinRome,laterdoctorateinBiblicalTheologyfromthePontificalGregorianUniver-sity.PresentlyteachesScriptureat JnanaDeepaVidyapeethNationalSeminaryinPune,India.ServedasdirectorofIshanviKendraMissiologicalInstituteinPunefrom1996to2002andfrom2004to2012asSecretaryforFormationandEducationattheSVDGeneralateinRome.–Thisarticlewaspublishedorigi-nallyinVerbumSVD58.4,2017,360-374.

BDV


—5—

mation”,areincapableofofferingasatisfactoryexplanationforwhatisgoingonaroundus,theintroductionofanewconceptisintellectuallystimulating.SamuelP.Huntington,authoroftheinfluentialmonograph,TheClashofCivilizationsandtheRemakingofWorldOrder,hadspokenofThomasKuhn’sseminalproposalregarding“paradigmshift”inasimilarcontext,assertingthatbreakingnewground“consistsofthedisplacementofoneparadigm,whichhasbecomeincreas-inglyincapableofexplainingnewornewlydiscoveredfacts,byanewparadigmwhichdoesac-countforthosefactsinamoresatisfactoryfashion.”1Thewordmetamorphosis inGreekcouldberesulting fromthecombinationof thepreposi-

tionorprefixmeta(whichhasahostofmeaningssuchas“after”,“beside”,“with”,“among”,“be-yond”and“adjacent”)andtheverbmorphoō(=inactivevoice“toform”“toshape”andinpas-sivevoice“totakeonform,shape”)orthenounmorphē(=“form”,“externalappearance”).Themiddle/passiveformofthecompoundverbmetamorphoomaialsoisattestedintheNewTesta-ment(Matt17:2;Mark9:2;Rom12:2;2Cor3:18).Inmostcontextsthesenseconveyedisthatof“change”,“transformation”or“transfiguration”.Inthepresentbooktheauthorseemstoattachtheconnotationofa“radicalchange”tothewordmetamorphosis.WhatBeckshareswithhisreadersasanexistentialangst iscertainlythecommonplightof

largesectionsofpopulationtoday.2Hesaysthat,despitehavinghadalongcareerasasociolo-gist,heisunabletogiveareasonableexplanationfortheglobaleventsunfoldingonthetelevi-sion screens in our times.3The fact is that it cannot be explained in termsofmere changeortransformation;thereismorethatisinvolved.Operativebehinditis,holdsBeck,asexemplifiedbytheChinesecase,amassiveshiftfromclosedtoopen,fromnationaltoglobal,fromisolatedtomore involved.What it implies isanepochalchangeofworldviewsorareconfigurationof theworldview.And the fixedcertaintiesof thenational-internationalWeltbildwhichprovided theconstituent elements for our understanding of the happenings around us are nomore fixed.4“Theworldisunhinged,”helaments.5Theauthoralsomaintainsthatmetamorphosisisadescriptiveexpressionandnotanorma-

tiveone. It issomethingthathappensandnotaprogrammedprocess.So, too,everythingthathappensinsocietytodaycannotbethoughtofasametamorphosis.Thereismuchthatishap-peningintheeconomyandinpolitics,theworldofwork,theeducationsystemandthefamily,etc.,whichcanbeunderstoodaspartofthenormalprogrammaticchangethathappensinsocie-ty.Metamorphosisaddsacomplementarydimensiontotheunderstandingofthatchange.2.TheContextofClimateChangeThewidelytalked-aboutphenomenonofclimatechangeandallthatitportendsforthefuture

oftheplanetisthespecificbackgroundagainstwhichBeckdiscussesthenotionofmetamorpho-sis.Globalwarming isnowregardedby themajorityofseriousworldscientificopinionas the

1SamuelP.Huntington,TheClashofCivilizationsandtheRemakingofWorldOrder(NewYork:Touchstone,1997)29.AmericanphysicistandphilosopherThomasKuhnhadproposedhisownthesisinhisfamousbook,TheStructureofScientificRevolutions(1962).2Inrecentyearssomeexceptionallywell-informedauthorshavecomeupwithbest-sellingaccountsofthecrisis-riddenworldthatweinhabit.Seeforexample,JaredDiamond,Collapse:HowSocietiesChoosetoFailorSucceed (NewYork:VikingPress,2005): theauthorexamineshistorical instancesofsocietalcollapseparticularlythoseinvolvingenvironmentalchanges,theeffectsofclimatechange,hostileneighboursandtradepartners.Hearguesthathumanitycollectivelyfaces,onamuchlargerscale,manyofthesameissues,withpossiblycatastrophicnearfutureconsequencestomanyoftheworld’spopulations.Further,LesterR.Brown,PlanB:RescuingaPlanetunderStressandaCivilizationinTrouble (WashingtonDC:EarthPolicyInstitute,2006):Throughthisandaseriesofsimilarbooks,Brown,headoftheEarthPolicyInstitute,hasbeenshowingtheworldhowperilousisthecoursethatwearetaking.Also,JamesLovelock,TheRevengeofGaia:WhytheEarthisFightingBackandHowWeCanstillSaveHumanity (NewYork: PenguinBooks,2006):Lovelockspeaksindetailabouttheprecariousstateofthedynamicphysiologicalsystemthathaskeptourplanetfitforlifeformorethanthreebillionyears.3Cf.UlrichBeck,TheMetamorphosisoftheWorld(Cambridge,UK/Malden,MA:PolityPress,2016)3.4Ibid,5-6.5Ibid,xi.

BDV


—6—

biggestmediumtolong-termcrisisfacinghumanity.Climatechangeevidentlyisthemostdrasticandmost immediateamongthemanydeadlyconsequencesofthemindlessexploitationofna-ture thathumanbeingshavebeen indulging in starting from thepost-industrializationepoch,acceleratedmanifoldinthepast100yearsorso.Whatevermaybethejustificationthatinterest-edpartiesmaycomeupwithindefenceofit,thetruthisthattheirresponsiblehandlingofecol-ogyhaspushedtheplanettothebrinkofdisaster.Therearemanyinformedcommentatorswhoholdthatthelimitshavebeencrossedandsomeoftheconsequencesareirreversible.The term climate change is often used to refer specifically to the anthropogenic climate

change. Anthropogenic climate change iscausedbyhumanactivityincontrasttochang-esinclimatethatmayhaveresultedaspartofEarth’s natural processes. Indeed, climate hasalwaysevolvedfromthetimetheplanetcameinto being. In the context of framing environ-mental policies, climate change always referstoanthropogenicglobalwarming. In scientificparlance, global warming refers to surfacetemperature increases, while climate changeincludes global warming and everything elsethatincreasinggreenhousegaslevelsaffect.Globalwarmingitselfisbecomingafervent-

lyfoughtissuethatcouldturnintoalatter-dayreligiouswar.Most scientistsaccept theover-whelmingevidencethatglobalwarmingposesamajorthreattotheworld.Buttherearestillsmall groups of non-believers, with powerfulpolitical and business backing, who demandmore evidence or more time to prove direfears.U.S.PresidentDonaldTrump’s shockingdecision, soon after taking over the reins ofpowerinthatcountry,towithdrawtheUnitedStates from the Paris Agreement on climate(PA),isseenbymanyasareflectionoftheun-caring attitude of this small but influentialcreamylayerofmodernsociety.Thereareoth-er fringegroupswhichargue that the topicofglobal warming has stolen the limelight, andother issues such as environmental degrada-tion, nuclear proliferation, global hunger andsocial injustice aremore serious and immedi-atedangerstotheplanet.Greenhouse gases are really the villain of

the piece and their uncontrolled increase iscausedbytheexcessiveburningoffossilfuels,largescaledestructionofforestlandforraisingcattle6and illegal logging in rain forests indifferent parts of theworld tomeet the escalatingdemandfortimber.Whentheplanet’seco-systemisnomorecapableofabsorbingalltheseex-cessgases,itfillstheairandtrapstheheatradiatingfromtheEarth’ssurfaceinsteadofallowing

6Infact,accordingtorespectedagenciessuchasUK’sFoodClimateResearchNetworkandUN’sFoodandAgriculturalOrganization(FAO),thereisenoughevidencetoconcludethatlivestocksectorisoneofthetwoorthreemostsignificantcontributorstothemostseriousenvironmentalproblemintheworld,globalwarming and climate change. The increasing popularity ofmeat-intensiveWestern diet, according to arecent World Wildlife Fund report (entitled, ironically, “Appetite for Destruction”), is causing seriousstrainonwaterandlandresources,makingseriousdentonbiodiversity,addingtoincreasedemissionofgreenhousegasesandacceleratedlossofforestcover.

AllillustrationsfromtheReginapacischapel.

SeeBibleandArtForms.

BDV


—7—

ittoescapeintotheouterspace.Thisishowglobalwarminghappens.Itsdestructiveeffectsarehere for everyone to see. They include rising sea levels, melting of polar ice-caps, torrentialdownpoursandmorepowerfulstorms,frequently-occurringhurricanes,typhoonsandcyclones,heatwavesanddroughtsandincreasedacidificationoftheoceans.Alltheseareominoussignsfraughtwith devastating short term and long-term consequences.Hence, globalwarming andclimatechangehaveassumedlife-threateningproportions,capableofwipingoutallformsoflifefromthefaceoftheEarth.Renownedtheoreticalphysicistandcosmologist,StephenHawking, throughsomeofhisre-

centcommunications,hasspreadrealshock-wavesacross theworld.Accordingtohim, lifeonplanet Earthmay face extinction in the next 200 years, or even sooner,within a span of 100years!Climatechangeisoneofthemajorcausesthatmightacceleratethisfrighteningeventuali-ty.Thespectreofmassextinctionisnomoretobedismissedasameretheoreticalpossibility!Hawkingsaysthattheplanetisheatingupatanalarmingrateandwarnsthatwearecloseto

thetippingpointwhereglobalwarmingwillbecomeirreversible.7Amongthe listofadditionalcausesthatcanleadtoadreadedmassextinctionare:asteroidstrikes,epidemics,overpopula-tion and artificial intelligence. Asteroid strikes are not unheard of and have resulted in largescaledestructionoflifeandpropertyinthepast.Forexample,thedinosaurs’eraisbelievedtohaveendedastheconsequenceoftheimpactcreatedbyanasteroidstrikesome66millionyearsago.Earth’spopulation isexpandingatanexponential rate.Thenatural resourcesvital tooursurvivalarerunningoutfasterthanwecanreplacethemwithsustainablealternatives.Multiply-ingourselvestounsustainablelevelscanopenthedoorsfordeadlyepidemicsstrikingusatwill.StephenHawkingalsomentionsthedevelopingofartificialintelligenceasposingarealthreattothe survivalofhumans.Oncehumansdevelopartificial intelligence, itwill takeoffon itsownandredesignitselfatanever-increasingrate.Humanswhoarelimitedbyslowbiologicalevolu-tion,couldnotcompeteandwouldbesuperseded.Amongallthevillainousfactorsthatthreatenthesurvivaloflifeonearth,however,themost

menacingappearstobeclimatechange.Thatitselfistheend-resultofaseriesofmindlessoper-ationscarriedoutagainstthebenevolentEarth.Humankind’sselfishandaggressiveinstincthasinflictedheavywoundsonthebodyofourfragileplanet.3.TheLargerQuestionofEcologicalDegradationTheconcernforecologyismercifullygaininggroundsteadily.8Theominousimplicationsofa

degeneratingenvironmentarebecomingclearertomoreandmorepeoplethankstothemediacampaignsspearheadedbycommittedorganizations.9Untilveryrecentlymostpeople thoughtoftheecologicalproblemassomebodyelse’sproblemandassomethingthataffectsthefarawaypolarregionsandtheouterspace.Manypresumedthattheirresponsibilitytoprotecttheenvi-ronmentendedwiththeplantingofa fewtreesandkeepingtheirbackyards freeof litter.Butalarmingly, a large number of people still try to downplay the issue or dismiss thewarningsaboutecologicaldisasterasdoomsdayprophesies.Theyaretheoneswhofeelthreatenedbythe

7ThecelebratedscientistinaconversationwithBBC’sPallabGhoshwasreactingagainstDonaldTrump’sdecision towithdraw theUnited States from the Paris Climate agreement (PC).Hewas unequivocal inassertingthat“climatechangeisoneofthegreatdangersweface,andit’sonewecanpreventifweactnow.”8Rachel Carson’s ground-breaking 1962 book, SilentSpring, is credited bymany to have provided theinitialimpulseforthestartoftheecologicalmovement.ThebookalertedtheAmericanpublicaboutthedisastrousconsequencesoftheuncontrolledproductionandindiscriminateuseofpesticides.Concretelyshe focusedon thedisappearanceof theAmericansongbirds.Hercautioningagainst thedomesticandagriculturaluseofcertainpoisonsactuallyhadtheeffectofdrawingpublicattentiontotheterribleside-effectsofthoughtlessindustrialization.Withinashorttimeofitspublication,despitethechemicalindus-tryputtingitself intooverdrivetodisprovethebook’sclaims, itbecamearunawaybestsellerandspentseveralweeksontheNewYorkTimesbestsellerlist.9Foramoredetailedtreatmentofsomeoftheviewsontheecologicalquestionmentionedhere,cf.Thom-asMalipurathu,“OurEarth—OurMission,”SEDOSBulletin39(2007)74-79.

BDV


—8—

life-stylechangesandthechangeofconsumptionpatternsthatwouldfollowinthewakeofac-ceptingtheneedtoadoptamoreeco-friendlyapproachtoday-to-dayliving.Governmentseverywhereintheworldareproclaimingeconomicdevelopmentasthebeall

and end all of their very existence. Unfortunately, however,ecological concerns are neglectedwhen development needsarepursuedwithimmediategainsasitssoledrivingforce.Inprojectingno-holds-barreddevelopmentas theultimateaimofhumanprogress,thephenomenonknownastheprocessofglobalizationhasplayedavitalrole.Thisprocesssometimesrevealsitselfassomethingthatgoesbeyondtherealmofeco-nomic activity, a predatory process that has no regard forenvironmentalconcerns,nationalboundariesorculturalsen-sibilities. Amindless exploitation of naturewhich feeds thefrenzy of production and consumption is generally recog-nizedasthedefiningelementofglobalization.Thecultureofconsumerism which globalization has produced considersconsumption as the main form of self-expression and thechief source of identity. The truth is that the economic andsocialdynamicsthatresultfromthisstretchestheeco-systembeyondendurance level,givingrise toaseriesof lethalcon-sequences.With all its beneficial aspects, then, globalizationis doing immenseharm to the long termgoodof theplanetanditslife-sustainingproperties.In recent years a series ofweather-relatednatural disas-

ters thatcausedheavy losses to lifeandproperty invariousparts of theworld have sent shock-waves across the globe.Expertswhoscientificallyanalysethefrequencyandintensityofsuchhappeningsinformusthattheyaredirectlylinkedtothe consistent exploitation of nature and its gifts and thatthese arewake-up calls coming froma distressedEarth. In-deed,manyoftheecologicalproblemsthatwearefacingto-day can ultimately be traced back to the total disregard forthe lawsofnaturewhichhumansexercise inwaysbothevi-dent and subtle. Air and water pollution that impairs thehealthof vast sectionsofpopulation,depletionof theozonelayer thatprovidestheprotectivecoverto theplanet,globalwarming,shrinkingbio-diversityandtheunusualandharm-fulweatherfluctuationsarealreadyforeboding.Addtothemsuch potential threats as the rapidly dwindling non-renewable sources of energy, the gradual disappearance ofwetlands and water bodies, depleting ground-water levels,melting of the polar ice-caps, expanding deserts and the large-scale erosion of topsoil, andthepicturebecomesdismal.ItistothissituationUlrichBeckcallsattentionwhenhesays:

Climatechangeistheembodimentofthemistakesofawholeepochofongoingindustriali-zation, andclimate riskspursue theiracknowledgementandcorrectionwithall thevio-lence of the possibility of annihilation. They are a kind of collective return of the re-pressed,whereintheself-assuranceof industrialcapitalism,organizedintheformofna-tion-statepolitics,isconfrontedwithitsownerrorsintheformofanobjectifiedthreattoitsownexistence.10

10Beck,Metamorphosis,36.

BDV


—9—

4.NormativeMetamorphosisItisclimatechangewithallitsconcomitantrealitiesthatBeckpositsasthedefiningfactorin

theusheringinofmetamorphosis.ThereligiousworldorderprovideddirectiontotheunfoldingoftheworldeventsupuntiltheMiddleAges.Fromthen,themoderninternationalworldorder,the sovereign state, industrialization, capital, classes, nations and democracy set in. As thingsstandnow,globalclimateriskcontainsasortofnavigationsystemforthethreatenedworld.11“Thesurprisingmomentumofmetamorphosisisthat,”heassertsfurther,“ifyoufirmlybelievethat climate change is a fundamental threat to all of humankind and nature, itmight bring acosmopolitanturnintoourcontemporarylifeandtheworldmightbechangedforthebetter”.12Callingit“anagentofmetamorphosis,”theauthorpointsoutthatithasalreadyalteredourwayofbeingintheworld–thewayweliveintheworldandthinkabouttheworldandthewayweseektointerveneintheaffairsoftheworldthroughsocialactionandpolitics.13Itisagainstthisbackgroundthatheintroducesconceptssuchas“worldrisksociety”(=hu-

manitybesiegedbytheseriousconsequencesofclimatechange),“globalrisk”(=theday-to-daysenseofinsecuritybroughtonbytheacceleratingthreat),“methodologicalnationalism”(=theteachingsofturningtheworldaroundthenation-state)and“methodologicalcosmopolitanism”(= the teachings of the turning of the nation around the “world at risk”, resulting from theawarenessthatnonation-statecancopealonewiththeglobalriskofclimatechange).Beck’stheoryofmetamorphosisisbuiltonthepositiveimpactofthecrisissituationthatthe

worldisfacetofacewith.Focusingnotsomuchonthenegativesideeffectsofthegoods,butonthepositivesideeffectsofthebads,heisaprojectingthescenarioofthemproducingnormativehorizons of common goods that propel us beyond the restrictive national frame of referencetowardsamoreliberatingcosmopolitanoutlook.Thisishowthechallengeofclimatechangecantransformtheworld for thebetter. Itcanevenbeusedasanantidote towar.Whenthe focusshiftsfrompettyborderissuestothreatsemanatingfromthelogicofglobalrisk,wecanseeamovementaway fromcross-borderconflicts tocross-bordercooperation toavertcatastrophe.Thisineffectmeanstheemergenceofavisiondiametricallyopposedtowar.Thiscanopenthepathoftranscendingthe“we-they”oppositiontoacknowledgetheotherasapartnerratherthananenemytobedestroyed.“Thelogicofriskdirectsitsgazetowardstheexplosionofpluralityintheworld,”insiststheauthor,“whichthefriend-foegazedenies.”14Wearethusledtoasituationwhereworldrisksocietyopensupamoralspacethatmightgivebirthtoacultureofresponsibil-itythattranscendsoldantagonismsandcreatesnewalliances.5.AMetamorphosisInformedbyReligiousValuesBeckapproachesthewholeissueofmetamorphosiswiththecharacteristicallydetachedatti-

tudeofasocialscientist.Hisincisiveanalysisofthecontemporaryworld-scenario–onethatisbothprofessionallycompetentand logicallyconvincing– takes intoconsiderationeverysingleaspectof thesocio-politicaldrama that isunfoldingon theglobal stage.Hiseffort tobring to-getherthemanyapparentlydisparateelements intoacoherentcontinuumistruly impressive.Thebigpicturethatheattemptstopaintappearsasthefruitofadispassionatereflectioncarriedoutbyabrilliantmind.Butwhatseemstobemissinginitisanefforttoconnectthewholeprocessinanywaywith

thehumansearchfortheTranscendent.Religionandtheubiquitoussignsofreligiousrevivalinrecent years15do not figure anywhere in the reasoning of the author. Theworld risk society,

11Ibid,7.12Ibid,35.13Ibid,4.14Ibid,43.15Therevivalofinterestinthetopicofreligionmaywellbeafleetingphenomenon,acaseoftheprover-bialswingofthependulum.Yetit isasoberingthoughtthataftersurvivingnumerouspredictionsof itsimminentdemiseandout-livingmanyaprematurelypublishedobituary,religionisaliveandwelltoday.Indeed,accordingtotheAmericansociologistofreligion,PeterL.Berger,withtheprobableexceptionof

BDV


—10—

urgedonby theperceptionof imminent catastrophe,Beckargues, canclose ranksand jointlymove towardsnormativehorizonsof commongoodsandsave theday for theworld.Hispre-sumption seems to be that human goodness alone is sufficient to achieve this goal. But it isdoubtfulthatasocietyentirelydevoidofthereligiousimpulsecouldstiritselfinpursuitofthecommongood.Humanmindiswiredtolookbeyonditselftoasuperiorpowerwhenitreadiestosetitselfonthepathofmoralactionthathasasitsfinalitysomethingmorethananinstantgrati-fication. In fact, belief in theTranscendent,biophilia, commitment topreserve the integrityofcreation,harmonyandsustenancearethecriticallyimportantingredientsofamindsetthatwilleventuallypropelustothepursuitofthecommongoodespeciallyinthesetryingtimes.Anyaffirmativeaction, Isubmit, toreversehumanity’s thoughtlessmarchtowardsdevasta-

tionbyaradicalchangeofattitude–callitmetamorphosisoranyothernamethatissuitable–needstobepoweredbyavisionbuiltonaquintessentiallyreligiousfoundation.16Sacredtextsofall faith traditionsmayhave symbolsandmetaphors, inaddition toexplicit exhortations, thatwillprovideimpulsesforfashioningsuchafoundation.IntheBible’sfirststoryofcreation,thebookofGenesismakesitclearthatGodcreatedthe

universeforthesakeofthehumanbeingsandindeedplacedthehumansattheheadofcreation.Thatistheunmistakableimplicationofthecreationofhumansattheendofagradatedprocess(cf.Gen1:1-25).Itismadeexplicitthroughclearstatements,firstinGod’sownwordsindirectspeech(cf.Gen1:26)andtheninindirectspeechinthewordsofthenarrator(cf.Gen1:27)–adoubleaffirmation–thathumanbeingsarecreatedinGod’simage.SubsequentlyGodentruststhewholeofcreationtothehumansinwordsringingwithsupremesignificance:“Befruitfulandmultiply,filltheearthandsubdueit.Bemastersofthefishofthesea,thebirdsofheavenandallthelivingcreatesthatmoveontheearth”(Gen1:28).Accordingtothebiblicalstory,whathumanityreceivedfromthebountifulGodwasthenoble

taskofbeing thestewardof creation.Weunderstand the taskofa steward in termsof takingcareofthingsfortheowner.GodistheownerofcreationandGodpassesonthisvaluedposses-sion to the humans for safe-keeping.While being appointed stewards, humanbeings are alsoendowedwith thesupreme libertyofsubduingcreationandmakinguseof it for theadvance-mentofthecommongood.Therearecertainlimitsandresponsibilitiesimplicitintheprocessofsubduingandmakinguseofcreation.Freedomalwaysentailsresponsibility,asindeedthereisnothingcalledunconditionalfreedom.Perhapsinitiallythehumanfamilywasmindfulofthoselimitsandresponsibilities,butsomewheredowntheline,welostsightofthisimportantdimen-sionofGod’sgenerousactoftrust.17GlobalwarmingandclimatechangearetheconsequencesofalongseriesofirresponsibleandexploitativeactionsperpetratedagainstGod’sgiftprofferedtousasthebountiesofnature.Asaresultoftherelentlessriseofindustrialmonocultualismeggedonbytheunprecedentedgrowthofconsumerismwithitssupportingideologyhasbroughtustowhereweare.

Europe,thenewcenturywillbemorefuriouslyreligiousthanthepreviousone,adevelopmentbroughtaboutbytwocrucialfactors:militantIslamandChristianEvangelism;quotedbyCardinalPaulPoupard,Presidentof thePontificalCouncil forCultureand for InterreligiousDialogue inan interviewwithKon-stantinEggert,publishedin(theBritishCatholicWeekly)TheTablet(4August2007).16Ifoundthefollowingthought-provokingsubmissioninanarticledealingwithresponsibleinterventioninenvironmentalmattersintheAfricancontext:“WhenweputGodbackintothecenterofenvironmentalandagriculturalmatters,whereourCreatordeservestobe,heequipsandenablesustobeginmakingthecriticalchangesthatareneeded.”Cf.CraigSorley,“Christ,CreationStewardship,andMissions:HowDisci-pleshipintoaBiblicalWorldviewonEnvironmentalStewardshipCanTransformPeopleandTheirLand,”InternationalBulletinofMissionaryResearch35(2011)143.17Inthiscontexttherearepeoplewhopointoutthattheabsenceofastrongpatriarchalfigureamongthedeity isadistinguishingmarkofmanyof thecosmic, tribalreligions.Theyraisethequestion if it isnotsuchconcepts(andconceptualizing)whichpavedthewayforallsubsequentdominatingsocialformula-tions.IsnotGodwhogavetotalcontrolofnaturetohumanswhicheventuallybecamethesourceofinspi-rationforthemindlessexploitationofEarth?

BDV


—11—

Interestingly,anexaminationofthecontextsofthefewoccurrencesofthewordmorphēanditscognatesintheNewTestamentcanofferussomehelpfulinsightsfortheeffortofseeingthemetamorphosisoftheworldasareligiouslymotivatedprocess.18ThenounmorphēhasonlythreeoccurrencesintheNT.TheoccurrenceinMark16:12forms

part of the “Longer Ending” of the Gospel (Mark 16:9-20). The verse speaks about the RisenChrist’sappearance“inanotherform”(enheteramorphē[i])totwodiscipleswhowereheadedtothecountryside,presumablyonthesamedayofEaster.CommentatorsgenerallybelievethatitisacrypticreferencetotheEmmausstoryelaboratelytreatedintheGospelofLuke(Luke24:13-35).“Inanotherform”meansinhumanappearancebutdifferentfromtheformwhichJesusboreduringhisearthly life. ItpointstothenewexistencewhichtheRisenChristassumed,thenewlifehesteppedinto,thatbecametheseedbedforthecommunitythatwasnowcomingintoex-istence, theapostolic community.Thiswas the “little flock” thathe intended tobe thesymboland servant of the redoubtable reality of the kingdomof Godwhich he launched through hiswordsanddeedsduringhisearthlyministry.Thiscommunitybore theseedsof radical trans-formationwithinitselfandwastobeinapermanentrevolutionmode.Asocial formationthatintrinsicallyassimilatestheimplieddispositionwillbecapableofdirectingitselftoametamor-phosisthatwillbelife-enhancing.TheothertwoinstancesoftheoccurrenceofmorphēarefoundintherenownedChristologi-

calhymninthelettertothePhilippians(Phil2:6-11).ThecontentionofthehymnisthatChristJesus,havingbeeninpossessionofdivineformpriortoincarnation(enmorphē[i]theouhupar-chōn),tooktheformofaslave(morphēndouloulabōn)uponbecomingahumanbeing.Thisshiftfrombeingofdivineimagetotheimageofamortalhumanisindeedthemostradicalofmeta-morphosispossible.Hisactofself-abasementisnotjusttheoppositeofaselfishexploitationofhispositionbutstands inthesharpestpossiblecontrasttohis formermodeofbeing indivinepowerandsplendour.Hesetsasidetheheightofglorythatwasrightfullyhisandassumesthelowlystateofahumanbeinginordertobringaboutredemptionforhisbrothersandsistersofthehuman family.Thevirtueof self-emptying (kenosis),whichwasdemonstrated in themostinsuperablemannerintheeventofincarnation,formsthebedrockoftheattitudethatmustun-dergirdhumanity’scollectiveefforttowardsagenuinemetamorphosis,ifithastonudgeitbacktoasaferlocationfromtheprecipiceithaspusheditselfto.AllowingsuchanattitudetotakerootinuscanbecomparedtotheprocessofformingChrist

withinus.InGal4:19Paulspeaksaboutthebirthpangs-likepainthatheundergoesuntilChristisformedwithintheheartofhisfellowChristiansinthechurchofGalatia.TheApostleusestheaorist,subjunctive,passiveformoftheverbmorpoōtorefertothe“Christ-forming”processthattakesplace in the innermostcoreofeachbelieverasheorshematures inChristian faith.ThegrowthofChrist inbelievers iscomparedto thedevelopmentof the fetus in thewomb. It isadelicateprocessandneedscarefulnurturing,butwhatresultsfromitisakindofspiritualma-turitythatmovesoneresolutelytothegoalofmetamorphosis.TheevangelistsMatthewandMarkusethecompoundverbmetamorphoomaitorefertothe

changethatcameaboutintheexternalappearanceofJesusontheoccasionoftheTransfigura-tion(cf.Matt17:2;Mark9:2).BothGospelsusetheidenticalverbformmetemorphōthē(aorist,passive,indicative,IIIperson,singularofmetamorphoomai).Atacrucialpointofhispublicmin-istry,whenevenhisclosefollowerswereassailedbydoubtsanduncertaintiesabouthisMessi-anicclaims, Jesusrevealedhisdivineidentitytoaselectgroupofhisdisciples inordertogivethemreassurance.Thechangewassoprofoundthattheembattleddiscipleswereleftterrifiedandatalossforwords,butobviouslyalsotheirsaggingmoralesteadied.Thesameverbalso is found inRom12:2and2Cor3:18.Bothcontextsspeakofapositive

changeordeeptransformationthatkeepsoneunwaveringonone’sjourneyoffaith.Inthecon-textofRomansPaulisspeakingabouttheneedtodesistfromconformingoneselftothestand-ardsofthepresentagethatispassingandimperfect.Ontheotherhand,theApostleurgesbe-

18For theviewscitedhere, cf. J.Behm, “morphē, etc.,”TheologicalDictionaryofNewTestament (TDNT),Vol.IV,742-759.

BDV


—12—

lieverstobetransformed(metamorphousthe=passiveimperativeoftheverbmetamorphoomai)withthehelpofGod’sgraceandundertheinfluenceoftheHolySpirit.19Thesameideaofdepict-ingGodactingthroughtheSpiritastheagentoftransformationisimpliedin2Cor3:18wheretheverbformusedismetamorphoumetha(passiveindicative).WhilecontemplatingthegloryofGodthroughtheenlightenmentgainedthroughtheacceptanceoffaith,believersarebeingpro-gressivelytransformedintotheimageofChrist,forsalvationisaprocesswhosegoalisconform-itytoChrist.20ThebriefsurveycarriedoutaboveofthecontextsinwhichtheNewTestamentspeaksabout

thepurpose-drivenprocessoftransformationplacesbeforeusaclearideaofhowthereligiousdimensionrefurbishestheconceptofmetamorphosis.ConclusionRestructuringofsocietyiswhatmetamorphosisultimatelyaimsatandwhatisprojectedas

resultingfromtheprocess.This,underthepresentcircumstances,canbeinitiatedonlythroughamassivegatheringofmoralforcesforwhichthereligiouscomponentisanindispensablefactorbecauseattheheartofthewholeenterpriseshouldbeanefforttostimulateandsustainaneco-logicalconversion.Giventhefactthatourworldispresentlyperchedonaprecariousprecipice,facing serious challenges frommultiple fronts, such restructuring has become an imperative.Theprospectsaredireandimmediateactionisrequirednotmerelyforensuringthewelfareofthepresentgenerationortheprosperityof futuregenerations,but fortheverysurvivalof therace.Againstthebackgroundoftheneo-liberaleconomicmodelwith itshegemonic,messianicclaimsmonopolizingtheentireworld,themindlessexploitationofthebountiesofnaturesteadi-lyontherise,theincreasingfrequencyofnaturalcalamitiesresultingfromclimatechangecaus-ing incredible devastation, the possibility of a nuclear holocaust ever nearer and the growingimpoverishment of the vast sections ofworld population becoming anundeniable reality, theonlyhopeofsalvationforourbesiegedplanetmaylieintheintensifiedeffortstoringinanothermodelofbeingsociety.Itisbeyondalldoubtthatthecurrentlyprevalentcultureisperilouslyoutoftouchwiththe

realityofareligiously-informedwayoflife.Thebiblicalmodelofacommunitybuiltonthecove-nantalfoundationofGod’sparenthoodandhumanbrotherhood/sisterhoodandonethatissup-ported by the pillars of freedom, fellowship and justice is hardly in evidence.21There are ofcoursea considerablenumberofpeoplewhonaivelypersist inbelieving thatMotherEarth ismagnanimousenoughtoforgiveallthemultitudeofindignitiesheapedonherandthatshewillget rid of all the ill effects of human commission and omission just like a furry dog, after aplunge, inaparoxysmaleffort tomake itselfdry, shakesoff all thewater sticking to itsbody!Perhapsthereiscomfortinthethoughtthatmoreandmorepeople–ofUlrichBeck’stribe–arebecomingaware that thenemesismightovertakeussooner than later.Thepremonitionofanimpending catastrophe ismotivatingmany to think in termsof analternativemodel. Itmighttakestillmoretimebeforesucheffortsgatherthedesiredmomentumandhopefullymuchofourworldtodaywilllastthatlong!Inanycase,somepurposefulactionislongoverdue,forwhatisatstakearenotthefortunesofafewmillionsoronlyapartofthebeleagueredhumanity,atstakeisthesurvivalofEarthasalife-bearingplanet!

19Cf. JosephA.Fitzmyer,Romans:ANewTranslationwithIntroductionandCommentary (NewYork,Lon-don,Toronto,Sydney,Auckland:Doubleday,1992)640-641.20JeromeMurphy-O’Connor,“TheSecondLettertotheCorinthians,”inRaymondE.Brownetalia(eds.),TheNewJeromeBiblicalCommentary(London:GeoffreyChapman,1991)820.21Foramoreelaboratetreatmentofthisidea,cf.ThomasMalipurathu,“ContrastCommunity:ItsMeaningandRelevanceforOurTimes,”VidyajyotiJournalofTheologicalReflection62(1998)606-623.

BDV


—13—

TheReadingoftheBibleasaSourceofJusticeandPeace1

CARDINALPETERKODWOTURKSONPresidentofthePontificalCouncilforJusticeandPeace

IntroductionWith the title “WordofGodintheLifeandtheMissionoftheChurch”, this Congresshas cer-

tainlybeenaprivilegedtimeofsharedmeditationonthenewPapalExhortation,VerbumDomi-ni.Formetoo,thepublicationofVerbumDominiisaspecialjoy,givennotonlymyparticipationintheXIIOrdinaryGeneralAssemblyoftheSynodofBishopsinOctober2008,butalsomypar-ticipationintheSynodCommitteethatworkedonthedraftsoftheexhortation.Iamparticularlyhappytobewithyou,membersofaBiblicalFederation,becauseyourpar-

ticularareaofinterestandstudy,theBible,remindsmeofamemorableexperienceinmylife:whenanattempttoforcemyBishoptoallowmetostudyscience(physicsandchemistry) ledrathertobeingsenttoRometostudyScriptures.Byhindsight,Ihavelearnttoattributeevery-thingthathappenedonthatautumndayof1974todivineprovidence; foroverandabovetheministriesofseminaryformationandpastoralcareofadiocese,forwhichmyformationinScrip-tureswasofanincomparableadvantage,eventheministryIexercisenowintheRomanCuria(asPresidentof thePontificalCouncil for JusticeandPeace)benefitsgreatly frommystudyofand familiaritywith theBible.TheSocialDoctrineoftheChurch, indeed, is rooted in theScrip-turesandtheTraditionoftheChurch;andnotonlyrigorousbiblicalstudies,buteveryfamiliari-tyandintimateexposuretotheBiblehelpsenrichone’sappreciationoftheChurch’sSocialDoc-trineandtheirapplication.Andso,ayearaftertheSynodontheWordofGod,thesecondSynodofBishopsforAfricawas

convoked (October 2009) to consider the experience and the journey that the first Synod forAfricawasmakingonthecontinent.When the first synod forAfrica gathered (April 1994) to consider evangelization (themis-

sionarypreachingoftheWordofGod)onthecontinentanditsislandsonthethresholdofthethirdmillenniumoftheChristianfaith,itadoptedChurchasFamilyofGodasitsguidingideafortheevangelizationofAfrica.2TheimageryofChurchasFamilyofGodevokedsuchvaluesas:carefor others, solidarity, dialogue, trust, acceptance andwarmth in relationship. These, however,are valueswhich converge todescribecommunionandanetworkofrelationshipsasbasic fea-turesof family life.Withthat imagery, thesynodsought toaffirmhowthenewevangelizationwouldaimatbuildinguptheChurch,asa“family”,withoutanyestranginganddivisiveattitudes.The synod “dreamt” of a reconciled church,withdifferent ethnic groups living in communionandinsolidarity.3“Reconciledtoliveincommunion”:thiswasreallytobethelifeoftheChurch!For,theChurchisabody(=family),whosemembersliveincommunionwithGodandwithoneanother.

1Editorialnote:CardinalTurkson’sconferencewasdeliveredinEnglishduringtheCatholicBiblicalFed-eration’sinternationalcongresson“TheWordofGodintheLifeandtheMissionoftheChurch”,heldinRomeinDecember2010inordertostudyPopeBenedictXVI’spost-synodalapostolicexhortationVerbumDomini,publishedearlierintheyear.TheconferencewasfirstpublishedinItalianinAscoltare,rispondere,vivere: atti del Congresso Internazionale “La Sacra Scrittura nella vita e nellamissione della Chiesa (1-4dicembre2010)acuradiErnestoBorghi,Milano,EdizioniTerraSanta,2011,p.159-170.2Cfr.EcclesiainAfrica#63.3Ibidem.

BDV


—14—

Indeed,communionafterthemannerofthelifeoftheTrinityisthelifeoftheChurch.ItistheworkofGod’ssavingdeeds.Itthrivesonandisnourishedbyjustice;andthefruitofboth(com-munionand justice) ispeace.Accordingly,when justiceisdisregardedand trampledunderfoot,communionisbroken,damagedandimpaired;andittakesreconciliationtorepairandtorestoreittowholeness.TheBasicSenseofJustice:TheJusticeofGodandofHisKingdomThenotionof justiceappearstohavebeenattachedtothe

sphere of religion from the beginning, in ancient Greece,4inAfricanTraditionalReligions,butmorespecificallyintheOldTestament,wherejusticeisbothreligious(salvific)andsocial.In fact, theOldTestament isstrong in itsoutlookthat justicecannotcometomanthroughhisownstrength,foritisagiftofGod;andtheNewTestamentdevelopsthisoutlookmorefully,making justicethesupremerevelationof thesalvificgraceofGod.Thus,thereisatranscendentcharacteraswellasasocialcharacter to justice; and it is critically important that socialjusticebefirmlyrootedintranscendentdivinejustice,thejus-ticeofGodandofhiskingdom(Matt6:33).TheSenseofthe“RighteousnessoftheKingdom”5Therighteousness/justiceof thekingdom isnot really re-

tributive justice, although that is sometimes the sense of itsattribution to God (Rev 15:4; 19:2,11; 16:5-6; Heb 6:10; 2Thess 1:6); nor does it have the sense of “conformity to anormorasetofnorms”.Atleast,thisisnotitsprimarysense;anditcanneverbeappliedtoGodinthatsense.The justice/righteousness of God and of his kingdom is a

revelationofGod’sjustice(hisjustifyingdeeds)whichisdes-tinedtomakeman(humanbeings)justandtoconstitutetheirlifebeforeGod. It isan initiativeofGod;andit is the justac-tionofGod,conceivedasdeedsofsalvationonbehalfofIsraeland humankind, through which God establishes (re-establishes)communionorrelationshipwithman.Itisthere-fore a concept of relationship; andhewho is righteousis hewhohasfulfilledthedemandslaidonhimbytherelationshipinwhichhestands.Variously presented as tsdaqahand tsedek, justice/right-

eousness is the fulfilment of the demand of relationship inwhich one stands,whether that relationship bewith God orwith man;6and when God or man fulfils the conditions im-poseduponhimbytherelationship,heis, intermsoftheBi-ble,“righteous”(tsadiq/dikaios).Fundamentally, three events correspond to/constitute the initiatives ofGodwhich account

forandestablishalltherelationshipswhichexistbetweenGodandhumankind;andthey,inci-

4Plato,Gorgias,5076;Republic,1,331a.5Cfr.TheInterpreter’sDictionaryoftheBible,vol.4,88-85,91-99.6“Justice”,inwhateverformitoccurs,hasthebasicsenseofallthatisdueapersonbyreasonofhisdigni-tyandvocation to the communionofpersons, (cfr.CompendiumoftheSocialDoctrineoftheChurch,#3,63).

BDV


—15—

dentally, also account for the various forms of relationship among people. Human beings areradicallysetinarelationshipwithGodbyreasonof:– Thecreationofhumanity“intheimageandlikenessofGod”(Gen1:26-27);wherefore,hu-manity’scommonoriginandcommonfatherhoodradicallyrelatesallmembersofthehu-manfamily,onetoanother,asbrothersandsisters.7

– God’s covenant election of Israel,whence Israel is “God’sfirstborn”,“hisinheritance” and“hisportion”.

– ThenewCovenantinthebloodofChrist,whenceall followersofChristbearthe“sealoftheHolySpirit”(Eph1:13-14),whichmakesthem“templesoftheHolySpirit”and“house-holdsofGod”.

TheseconstitutethebasisofrelationshipsbetweenGodandhumankind,atvariouspointsinhistory.TheyareinitiativesofGodandactsofhislove.Man/humanityeitheropensupandac-ceptstherelationshiporclosesupandrejectsit;andjustice/righteousnessdescribestheconductofbothGodandmaninthesesetsofrelationship.Inthissense,righteousnessisaradicalandacomprehensive justice of a religious character, which requires that man surrender him-self/herselftoGod,inobedienceandinfaith,andwhichmakeseverysinan“injuria”,aninjusticeandimpiety.

Righteousness/Justice based on the Divine Initia-tiveofCreationThe question about the paying of taxes to Caesar

(Matt 22:15-22;Mark 12:13-17; Luke 20:20-26) gaveJesus an opportunity to define the basic relationshipbetweenGod andman as justice(righteousness). Godhas constituted humanity in a special relationship tohimself,ashisimageandlikeness;andhumanexistenceknowsnootherauthenticformandcharacter.Theepisodeevokesthepracticeofexpressingown-

ership through imprinting labels, images and titles.Caesar’s ownership of the coin by reason of his im-printed image allowsGod to claimownership ofmanbyreasonofhiscreationinGod’simage.Jesus’answer:“GivetoCaesarwhatbelongstoCaesar;andgivetoGodwhatbelongs toGod”, therefore, addresses the funda-mentalissueofwhetherGodisgivenhisjustduefromthosewhobearhis “imageandlikeness” andmustbe-longtohim,namely,humanbeings(Gen1:26-27).ThebelongingnessofhumanitytoGod,byreasonofitscre-ation inhis“imageandlikeness” is thebasisof the lifeofcommunionbetweenGodandhumanity;andittakes

the form of justice:humanity giving God his just due. This takes the form of “obeying God’svoice”,“believinginHim”and“worshipingHim”.Theabsenceoftheseexpressionsofbelonging-ness to God, as whenman turns to idols, makesman guilty of injustice (injuria), and inviteshim/hertoshow“repentance”(Acts17:30).ThesamedivineinitiativedidconstitutehumanityasoffspringofGod(Acts17:28-29),having

oneGodasFather,sharinginthesonshipofChrist,andallbeingbrothersandsisters.Thereare,

7This,incidentally,isalsothebasisforthatfundamentalimperativewhichcallsforapositiverespectforthedignityandrightsofothers,andcontributioninsolidaritytothemeetingnecessities(cfr.GaudiumetSpes#23-32,63-72;PopeJohnXVIII,MateretMagistra).Thecommonsonshipofhumanityrequiresmentoberighteous,actinginconformitywithGod’swill,andboundinsolidaritybyGod’slove,asbyaFather’slove.

BDV


—16—

therefore,relationshipswithinhumanity,whicharebasedoncreationandwhichhavedemands(rightsandobligations),theobservanceofwhichdescribeapersonasjustandrighteous.Righteousness/JusticebasedonGod’sCovenantThedifferentcovenantsintheOldTestamentestablished1. VariousrelationshipsbetweenGodand– individuals:Abraham(Gen17:4),Isaac(Gen17:19,21),Jacob(Ex6:4),David(2Chr21:7),– householdsandfamilies:Abraham(Gen17:11),David(2Sam7),and– thepeopleofIsrael(Deut4:12-13)hence,Exod19-20;24:8;Lev24:8;Isa24:5).2. Relationshipsalsobetweenhumanpersons:IsaacandAbimelech(Gen26:28-29),Jacob

andLaban(Gen31:44),DavidandJonathan(1Sam20:16).Thecovenantsestablishedspecialrelationships,whichmadedemandsonthepartners.Keep-

ingandupholdingthedemandsoftherelationshipmadeapartyjustandrighteous8;andjustice/righteousnesswastheobservanceofthedemandsofrelationships,whichensuredfellowshipandcommunion,vertically,betweenGodandhumanity,andhorizontally,amongpeople.Theoppo-site terms in the Bible are “wicked/evildoer”and “wickedness” (rasha‘); and they denote evilcommittedagainstone,withwhomonestands inrelationship.Thus, the“wicked”destroysthecommunity(communion)byfailingtofulfilthedemandsofcommunityrelationship.9ThecovenantsbetweenGodandindividualsandthepeopleofIsraelrepresentedGod’sinitia-

tives,whichdrew the individuals, families andpeopleof Israel intoa special relationshipandrequired them to live thedemandsof the relationships towardsGodand towards themselves.Thedemand(s)oftherelationship,ontheonehand,wassubmissioninfaithandtrusttoGod’soffer, expressed sometimes through the performance of a simple rite of circumcision (Gen17:10-11), but often through the observance of the laws (torah)of God (Exod 19:5; Deut 7:9etc.).On theotherhand, the Israeliteshad to fulfil certaindemandsamong themselves (socialjustice)byreasonoftheircovenantrelationshipwithGod.Whentheindividualsandpeoplefailedtofulfilthedemandsoftherelationship,bybreaking

thelaw(sinning),theyactedunjustlytowardsGod(injuria),andsubtractedthemselvesfromtherelationship.Theycouldhowevernotabrogateit.Theirre-instatementintherelationshiphadtobetheworkofGod,theinjuredpartner,whowouldpardonthe“injuria”.Israelitselfwouldnothaveawayof re-introducing itself into therelationship.All Israelcoulddowas torepentandallowitselftobebroughtbackintotherelationshipbyGod.God’sjusticeoffendedagainst,couldberepaired(re-established)onlybyGod.ItisGodwhojustifiedIsrael,makingitworthyagainofcovenantrelationship;andGoddidthisoutofmercyandlove.GodprovedhisrighteousnessbymakingIsraelrighteousandworthyagainofcovenantrelationship;andIsrael’sresponsewastoshowrepentanceandtoreturntoacceptingcovenantrelationshipinfaith.

8Thus,Tamarwasmorerighteousthanherfather-in-law,becausehewouldnotfulfilfamilycustom(Gen38:26),DavidwouldnotkillSaul,“forheistheLord’sanointed”(1Sam24:17,6)anda“father”tohim(1Sam24:11).When a relationship changes, demands also change. Onewho cares for the fatherless, thewidowanddefendsthemisrighteous(Job29:12,16;Hos2:19).Onewhotreatsservantshumanely,livesatpeacewithneighbours,speakswellisrighteous/just(Job31:1-13;Prov29:2;Isa35:15;Ps52:3etc.).Righteousness/Justiceasaconduct,whichdevolvesonmembersofcommunityissometimessafeguardedandenforcedjudgesandsettledattribunals.Thisisaforensicsenseofjustice;wherefore,bothGodandkingplaytheroleofjudges(Deut25:1;1Kgs8:32;Ex23:6f;Ps9:4;50:6;96:13).Righteousjudgementsrestoreacommunitytowholesomeness;anditisinthissensethatrighteousjudgmentandrulearemadeattributesoftheMessiah-King.9The“wicked= עשר isonewhoexercisesforceandfalsehood,ignoresthedutieswhichkinshipandcove-nant lays upon him, tramples underfoot the rights of others etc. Cfr.TheInterpreter’sDictionaryoftheBible,vol.4,81.

BDV


—17—

Righteousness/JusticebasedontheNewCovenantinChristTheOldTestament is, toa largeextent, thestoryofbrokencovenantrelationships. Itends,

however,onthehopefulnoteofthepromiseofanewcovenant;andthecomingofJesusChristfulfilsthepromiseandsealsthenewcovenantrelationshipbetweenGodandhumanitywithhisdeathonthecross.NothavingbeenabletoupholdthedemandsofitscovenantrelationshipwithGod,Israelset

itselfoutsidetherelationshipandcouldonlypraythatGodwouldsaveitby“causingitsreturn”(Ps80:3,7,19), confessing its sins.Thiswas theprincipal themeofHoseaand thepost-exilicprophets. God’s righteousness now consisted in his justificationof Israel, bringing Israel backintocovenantrelationshipdespiteitsfailures;andIsrael’srighteousnessconsistedinconfessingitssins,inacknowledgmentofitsfailureandacceptinginfaithGod’sgraciousofferofsalvation.This,infact,wasthecontentoftheministryandbaptismofJohntheBaptist;andtheyfulfilled

allrighteousnessinthesensethattherepentanceandconfessionofsins,whichtheydemanded,were Israel’s (humanity’s) acknowledgement of its inability to be faithful to the covenant de-mands,ofitsundeservedexperience,nonetheless,ofGod’sjustifyingpardonandfavour,andtherecognitionthatGodactsonlyoutofloveandmercy.WhenJesusunderwentthebaptismofJohn,hejoinedhumanitytoconfessalltheaboveasGod’srighteousness.InJesusandinhisministry,oneseesthejustifyinggraceofGodatwork,overlookingthejust

demandsof thecovenantrelationship,andre-instatinghumanity,outofmercy10and love, inacovenant relationship.Onealso sees the constitutionof anewcovenant community, endowedwiththeHolySpiritandenabled,therewith,torespondtoGod’srighteousnessinfaiththroughtheconfessionofsins.For,“bygraceyouhavebeensavedthroughfaith,andthisisnotyourdoing;itisthegiftofGod”(Eph2:8).InGod,justiceisnotanattribute,butagift,ajustifyinggrace,manifestedinhissavingdeeds

towardsmanandreceivedinfaith.Thebeliever,baptizedintoJesus(theteacherofjustice),be-comesthejusticeofGodinChrist(2Cor5:21),witnessingtoit,inthepoweroftheHolySpirit,asutterlygratuitous.Heisjustified(i.e.re-introducedintocommunionwithGodthroughpardon)byGod’smercyandlove.11Inconclusion,onemaynotethatthejusticeoftheScriptures,thejustice/righteousnessofGod

andofhiskingdom,ischaracteristically“rootedindivineloveandexercisedinmercy;forasPopeJohnPaul II taught, justice isnotenoughinthe fashioning,restoringandmaintenanceofcom-munionandrelationships.Itneedsmercyandlove;anditisthepresenceoftheSpirit,asagiftandasaforceoflove,whichaffirmsjustice.The“Peace”thattheWorldCannotGiveJustice/Righteousness,weobservedabove, isaconceptofrelationship;andhewhoisright-

eoushasfulfilledthedemandslaidonhimbytherelationshipinwhichhe/shestands.InthecaseofsinfulIsraelandfallenhumanity(Rom5:6ff.),whomGodjustifies,imputingrighteousnesstotheminChristoutofloveandmercy,thedemand(s)oftherelationshipinwhichtheystandistoconfessGod’srighteousness/justice.Thismeans:toshowrepentanceandtoacceptinfaithGod’sofferofcovenantcommunioninChrist,andtoacceptalsothecovenantcommunityofChristiansasthelocusforone’slivingofone’simputedrighteousness.The justand therighteousperson is, therefore,onewhobothrecognizeshisneed forGod’s

pardon, submits to its offer in faith, and thus enters into communionwith God. In so doing,namely,asjustifiedandincommunionwithGod,he/shealsoacceptstheChristiancommunityofbelieversandtherestofhumanityaspeoplewithwhomhe/shestandsincovenantrelationship

10PopeJohnPaulIIdefines“mercy”as“aspecialpoweroflove,whichprevailsoversinandinfidelityofthechosenpeople”(DivesinMisericordia#4.3).11Thus,PopeJohnPaulIIteachesthatinrelationshipsbetweenindividualsandsocialgroupsetc.,“justiceisnotenough”.Thereisneedforthat“deeperpower,whichislove”(cfr.DivesinMisericordia#12).

BDV


—18—

beforeGod,andwithwhomandamongwhomhe/shemust live thedemandsof theirvarioustypesofrelationshipsascovenantpartners.Now,curiously, in theGospelofLuke, “peace” isbestowed,onearth, “onwhomGod’sfavour

rests”(Luke2:14).Thesenseof thephrase: “onwhomGod’sfavourrests”,is,according tosomeauthors,“anywhowillreceiveGod’sgraceandrespondwithfaith”.12Thisunderstandingofthephrasecoincideswiththesenseofthe“just”and“righteous”above.Itwouldseemthenthatthe“just/righteous”,as thosewhoaredisposed toacceptGod’sworksof salvation in faith,are thebeneficiariesofGod’s“peace”onearth.Thereishereanunderliningofthecloserelationshipbetweenpeaceand justice/righteous-

ness.Thepsalmistseesthemembrace(Ps85:10);andPaulwitnessestotheirinterdependence:“Therefore,sincewearejustifiedbyfaith,wehavepeacewithGodthroughourLordJesusChrist…”(Rom5:1).TheSenseofthePeaceofChrist“Peace”,whichisthefruitof“justice”,doesnot,therefore,havejustasecularsense, itbeing

theabsenceofconflict(Gen34:21;Jos9:15;10:1,4;Luke14:32),thepresenceofharmonyinthehomeandwithinthefamily(Isa38:17;Ps37:11;1Cor7:15;Matt10:34;Luke12:51),individualandcommunal(national)securityandprosperity(Judg18:6;2Kgs20:19;Isa32:18).Peacecer-tainlyexistswhenhumanbeingsandtheirsocietiesfulfiltheirrespectivedutiesandrecognizetherightsofotherpersonsandsocieties;13anditisoneoftheresultsofworkingforjustice.14But“peace”alsotranscendstheworldandhumanefforts.15Ithasalsoareligioussense,all“peace”beingagiftofGod(Isa45:7);andtheconditionofpeacebeingthepresenceofGod(Num6:26).Generallyexpressedas“shalom”(OldTestament)and“eirēnē”(LXX&NewTestament),“peace”ofanykind isawholenessdeterminedandgivenbyGod.Thus,whileevildoershavenopeace(Isa48;Ps34:14),aman’srighteousnessunderthecovenantmakeshimpeaceable.“Peace”iscausallyrelatedto“justice”asitseffect(Isa32:17);anditisusedwith“uprightness”

(Mal2:6),and“truthfulness”(Zech8:19)asvirtuesofcovenantliving.Thesettingoftheiroccur-rencesandusagesisthecovenant,asanactofGodwhichrestoresmantowholenessandrela-tionshipwithGod.Precisely,onaccountofthiscovenantsettingofIsrael’sexperienceof“peace”,andinthelightofIsrael’scovenantfailures,thepostexilicwritingsofIsraelwouldbegintosee“peace”broughtaboutbythechastisementofGod’sservant(Isa53:5).JesusChrist,inhismissionandministry,fulfilledthevisionofthelatterprophetsofIsrael;for

he “was handed over to death for our trespasses and was raised for our justification” (Rom4:25). If “peace”comes fromGod (Gal1:3;Eph1:2;Rev1:4)and isofGod (Phil4:7;Col3:15;Rom15:33),itisChristhimselfwhoisthat“peace”(Eph2:14);anditishisgift(John14:27).Itishewho proclaims and establishes it (Eph 2:17). He is the presence of God,which brings thepeacewecannotbringtoourselves.Itcomeswiththekingdom/reignofGodwhichcallsforcon-version. Ultimately, the “peace”of the kingdom is a gift, bestowed by the risen Christ on hiscommunityoffollowers;anditisalsoagiftwhichmustbemademanifestinthelifeandthecon-ductofmembersofthecommunitytowardsoneanother.AsJesusBestowsPeaceAthisbirth,thegiftof“peace”wasannounced,aswellasthedispositionforreceivingit:those

onwhomhisfavourrested,namely,the“just/righteousbeforeGod”.

12“ThroughoutLuke’sGospel, ‘peaceonearth’ comes tooutcasts,disciples, foreigners,anywhowill re-ceiveGod’sgraceandrespondwithfaith”;(cfr.DictionaryofJesusandtheGospels,ed.JoelB.Greenetalii,InterVarsityPress1992pg.605).13Cf.PaceminTerris#9114GaudiumetSpes#84.15Althoughitisatask,somethingtoworkfor,“peace”isagiftofGod,somethingourearthlypeaceonlydimlyanticipates.

BDV


—19—

WhenJesushealedthesick,hesentthemaway“inpeace”(“goinpeace”:Mark5:34).“Goinpeace”wasnotamerepartingblessing.Itwasthebestowalofshalom.Thecuredwerenotre-storedonlytowholenessintheirbody;theywerealsosetatpeacewithGodbymeansoftheirfaith,andmadetotallywholesomebeforeGodandman.Inthecaseofthewomanwithhaemor-rhage (Mark5:24-34),notonlydid Jesushealherofher “issueofblood”,withwhateverothersocialandreligiousuncleannessitimplied.Jesusalsoexposedherfaith:herhealingbeforeGod(Mark5:34;2:5;10:52).Themiracleofherhealingwasarestorationtowholeness,tohercom-munityandtotheGodofherfaith.Jesus’greetingof“peace”tohisdisciplesonthemorningoftheresurrection(John20:19-21)

wasboththepardoningoftheirbetrayalandabandonmentofJesusaswellastherestorationoffriendship.Jesusdidnotrequireanadmissionofguiltonthepartofhisdisciples.Therewasnorequestforpardon;andnoapologywasproffered.Therewassimplyabenignglossingoverofallfailings.Initsplacearegivenafreepardonandaconciliatorygreetingof“peace”.The“peace”ofJesus isourpeaceforwhichheboreourchastisement(Isa53:5). It isthusa

freeandanunmeritedrestorationtowholenessandtocommunionwithGodandwithhumancommunity;anditisreceivedbyallwhorecognizeitasGod’sgraceandrespondwithfaith…i.e.“thoseonwhomGod’sfavourrests”.Christiansneed tobe “thoseonwhomGod’sfavourrests”,sothattheymayreceive,onearth,thepeacewhichtheangelsannounced:thepeaceofChrist.ItisassuchbearersonearthofChrist’speacethatPaulwouldexhorthisChristiancommunitiestopursuepeace(Rom14:19;Eph4:3;Heb12:14)andtobeatpeacewitheachother(Rom12:18;2Cor13:11).ButitisalsoassuchbearersonearthofthepeaceofChristthatweneedtorecall,aswedidwith“justice”,that“peaceisanexperiencethatgoesbeyondthestrictapplicationofjus-tice. It requires love;and the love thatmakes peacepossible enters thepicture,whenhumanbeingssharenotonlyoftheirgoods,butofthemselves.16ThisthenisawayinwhichtheBiblecanbeconsidereda“source”of“justice”andof“peace”.It

isinthesenseoftheBible’srevelationandteachingabout“justice”and“peace”.“Justice”and“Peace”asSocialVirtues:CommitmentsintheWorldofChristianLivingBut there is also a sense in which the Bible, especially its reading, can be considered a

“source”of“justice”andof“peace”.ItisinthesenseoftheBibleinstructingandequippingfortheexerciseandthelivingof“justice”andof “peace”. It ishow the readingof theBible, asWordofGod,makesapersonan instrumentofjusticeandofpeace,enablinghim/hertolivetheimplica-tionsofhisjustification/justicebyGodandChrist’sgiftofpeace.ItisthelivingofwhatthePapalexhortation:VerbumDomini,callstheChristian’s“commitmentsintheworld”.“Justice”and“Peace”asAttributesofHumanityRedeemedIn its senseof “justification,God’s justicetowardshumanity,whichconstitutes the justiceof

humanitydescribes itsredemption.“Humanity justified” is“humanityredeemed”andrestoredto communion bothwithGod and among itself. Christ, theWord of the Eternal Father, is themeans of humanity’s justification and redemption. Thus, theLettertotheHebrewstalks aboutthe “eternal redemption”of humanity through the “bloodofChrist, offered through theeternalSpiritwithoutblemish”(Heb 9:12ff.). TheLetterofPetertakes up the theme of humanity’s re-demptionthroughthe“preciousbloodofChrist”(1Pet1:18-19),butitgoesontoidentifyhuman-ity’s redemption as a “rebirththroughtheimperishableseedofthelivingandenduringWordofGod”(1Pet1:23).Jesus,theWordofGodandGod’sWordintheScripturesisthemeansofhu-manity’sjustice(justification/redemption).ItisassuchthatJesusandhisWordwouldcausetheconversionoftheSamaritanwomanat

thewell(John4)andZacchaeus(Luke19:1ff.).AstheWordofthePentecostpreachingofPeter,itwouldcausetheconversion(justification)ofthreethousandlisteners;anditwouldgoforthin

16Cfr.GaudiumetSpes#78.

BDV


—20—

theapostolicministryofthefollowersofJesustobring“theothersheepthatdonotbelongtothisfold” (John 10:16). These are “thosewhowill believe inme (Christ) through theirword” (John17:20).Asthemeansofourjustice,theWordofGod,thenneedstobereadandmeditatedtounder-

standtheimportofourjustice(justification).Humanityredeemed,ArchitectsofanEarthlyCitywhichanticipatestheCelestialCityHumanity’s justicemustbecomeitswayoflife.Goddesiresthathisjusticetowardsmanbe-

comesman’sownjustice.Itmustbemademanifest,notonlyinhumanity’srelationshiptoGod,butalsoinhumanrelationships.Itdoessowhenitinspires,forexample,humancommitmentsandsolidarities,includingsolidaritywithcreation.Thepost-Synodalexhortation,VerbumDomini,under“TheWordofGodandCommitmentsin

theworld”,identifiesseveralareasofsuchhumancommitmentsandshowofshowofsolidarity(VD 99-108); and in all of them, as theHolyFatherobserves in thepost Synodal exhortation,VerbumDomini,itis“God’sword(which)inspiresmenandwomentobuildrelationshipsbasedonrectitudeandjustice,andtestifiestothegreatvalueinGod’seyesofeveryefforttocreateamorejustandmoreliveableworld”(VD100).Belongingtosocialcommunities,acommon,butimportant,areaofashowofcommitmentin-

spiredbyChristiansenseofjusticeisthepursuitofthecommongoodofthesocialcommunity.Todesirethisandtostrivetowardsitis,accordingtotheHolyFather,arequirementofjusticeandcharity(Civ.7).“LikeallcommitmenttoJustice”,theHolyFathercontinues,“it(thecommitmentto the common good) hasaplacewithin the testimonyofdivinecharity thatpaves theway foreternitythroughtemporalaction.Inanincreasinglyglobalizedsociety,thecommongoodandtheefforttoobtainitcannotfailtoassumethedimensionsofthewholehumanfamily,thatistosay,thecommunityofpeoplesandnations,insuchawayastoshapetheearthlycityinunityandpeace,renderingittosomedegreeananticipationandapre-figurationoftheundividedcityofGod(Civ7).Thisvocationtotranscendenceof“theearthlycity”,builtbyhumanactivitiesinspiredbythe

justiceandpeaceofGod,becomespossiblebecauseoftherevelationandtheself-manifestationoftheheavenlyinhumanhistory.For,indeed,“thegraceofGodhasappeared,bringingsalvationtoall,trainingustorenounceimpietyandworldlypassions,andinthepresentagetolivelivesthatareself-controlled,uprightandgodly…”(Titus2:11).

BDV


—21—

FromWordtoCommitment:ImplicationsofaReadingoftheBiblewhichTakesSides

SAMUELALMADA•

IntroductionCertainly,allexegesis,scientificornot,isdeterminedbythecontextofthelifeofthereader,

byhisconcernsandexistentialquestionswhichdeterminetheperspectiveofthereading(eise-gesis).Inthiswaynoexegesiscanbeabsolutelyobjectiveoruniversallyvalid.Inthefirstplacethe veryweight of the realitywhich now surrounds us iswhat conditions and determines ingreatpartourhorizonofunderstandingandourquestionsandmakesitirresponsibletoattemptwhateverkindofexegesisor interpretationof thetextwithout taking intoaccount this funda-mentalaspect.Thishasgreaterforcetodayinacontextofagreaterflowofglobalinformationandofglobalizationintheareaofcommunications.AndsotodaywecannotignorethatourLatinAmericancontextcontinuestobedominatedby

apictureofpoverty,dispersionanddisenchantmentwhichcharacterizeourperspectiveinread-ingandunderstanding.Thislifesituationdeterminesoursearchforchangeandthearticulationof sustainable programs of life, and stimulates us to assume responsibilities for the decisionswhichaffectourowndestiny.As well, we ought to recognize that the situations of poverty andmarginalization are the

productofanoldandcurrenthistoryofoppressionand injusticewhich isverydifficult tore-versequickly;andwhereexternalandinternalfactorsandagentsaremixedtogether.Theresultwasthebeginningofthesocialfabricwheretheintegrationofdifferentsectorsofsocietyexistedandimpededaproductivesystemandegalitariandistributionofgoodsandbenefits.Asaresult,thesocialimaginaryanditspossibilitiesofestablishingideasandalternativeviableprojectsareseentobeaffected.Forexample,iftheoriginalpeoplesofLatinAmericaarenotconsultedordonotparticipate fully insocialpacts it isnatural that theyopposewhatever typeofprogramasgoodasitmightappear;andthisisoneoftheprincipalreasonsthatleadstoachronicimpossi-bilityofestablishingagreementsandconcreteprojectswhichmightbefullyrepresentative.Assuchthemovementsofliberationcurrentlyoughttofocusonthefullintegrationofthedifferentactorsofoursocietyandinthearticulationofprojectswhicharebasedondialogueandtakeintoaccounttheirownsocialandculturalprocesses,whichinitsownwayisamorerelevantwayofparticipatinginaglobalizedworld.Totakeintoaccountthecontextoflifeasthestartingpointforthereadingofthetextandits

projectionsoncommunitylifeconvergeswiththetheologicalandhermeneuticalprinciplethatunderstandsGodastheGodofhistorywhoisrevealedintheeventsoftheworldandofpeoplesandnotonlyinthealreadyspokenword.1

•SamuelAlmadaisfromthePatagonianregioninArgentina.HestudiedtheologyattheBaptistSeminaryinBuenosAires,attheHebrewUniversityinJerusalemandinStrasbourg.HeholdsadoctoratefromtheInstitutoUniversitarioISEDET(Argentina).AtthemomentheteachesBible(OldTestament)attheBibli-cal Institute inBuenosAiresandother theological institutes.Hehaspublishedseveralbooksandmanyarticlesinspecialisedreviews.HeisacontributortoRIBLA,thereviewofBiblicalRe-InterpretationoftheLatinAmericanCouncilofChurches.HeisacounselloroftheUnitedBibleSocietiesforthetranslationoftheOldTestamentintoQom(Toba).–TheSpanishoriginalwaspublishedinRIBLA#53,1.2006,31-39.1This fundamental guideline ismore fullydevelopedandexplainedby J. SeverinoCroatto,Liberaciónylibertad–Pautashermenéuticas,BuenosAires,MundoNuevo,1973,8and17.

BDV


—22—

Wetalkaboutcommunalreadingorreceptionbecauseinthefinalinstanceeverytextexiststhankstoalivingcommunitywhichreceivesit,transmitsitandalsoismouldedbythereceivedtext.Inthiswaythereaderfindshimselfincludedinthetextandformspartofit;andatthesametime,heisinterpretinghistextsbutjustasthesaidcommunityinterpretsitselftoitself.IfthereferencetotheauthorandtotheSitzimLebenofatextconstitutesitsbackground,the

readingcommunityfindsitselfinwhatwecalltheforegroundofthetext;andeventhoughthesetwolevelsimplyeachother,theforegroundalwaysgoesbeyondanddeterminestheperspectiveandthewaysofapproachingthetext;andsinceeveryreadingisdonefromadeterminedcontextwhatisrelevantisthemessageforthelifeoftheonewhoreceivesit.“Thesignificanceofthetextisalwaysaneventwhichisbornfromtheintersectionbetween

theobligationsthatatextimposeswhicharedeterminedingreatpartbyitsSitzimLeben,andthe different expectations of a series of communities of reading and interpretationwhich thepresumedauthorsof the textbeingconsideredwouldnotbeable toanticipate.”2In thissensethehermeneuticattentivetothehistoryofthereceptionofthetextalwayswillbeconsciousandrespectfuloftheirreduciblepluralmeaningofthesameandofitspermanentreserveofmean-ing.1.PerspectiveofaCommunityofReadingEvangelicalPerspectiveWedefineourperspectiveof approaching the

text as evangelical in reference to the context ofthechurchesandevangelicalthought.Thismeansassuming some general theological presupposi-tions in the frame of evangelical history, tradi-tionsandidentity.Forexample,wecanpointoutthe centrality of the Bible in theological debateandtheorientationofitspractices;inLatinAmer-icacongregationalorganizationandtheautonomyof local congregations predominate; history ismarked by dissidence in front of the dominantreligionanditsinfluencesinthepowerofnationalstates. In different ways we evangelicals haveexpressedtherighttobedifferent,whichshowsaconsiderable degree of conviction and commit-menttobeliefsandpractices.Inthelast20yearsthenumberofevangelicals

hasgrownsignificantlyasalsohasthenumberofdenominations, all of which reflects a dynamicprocessof changes in transformation in the inte-rioroftheevangelicalworld.Thishasprovokedacrisisinevangelicalidentityandhasledtoapro-found replanting of its perspectives of insertionand interaction with the world which presentconcretechallenges for theological reflectionandthereadingoftheBible.Oneoftheparticularandcurrent challenges of the evangelical world is tomovefromdissidenceandprotesttoamorepro-tagonist role and one committed to public and

2ThisisthedefinitionproposedbyAndréLaCocqueandPaulRicoeurinPenserlaBible,Paris,ÉditionsduSeuil,1998,9(mytranslation).Wearealsotakingfromheresomeconceptsconcerningtherolewhichthereadingcommunityplaysinthedeterminationofthemeaningofatext(see12-13).

BDV


—23—

sociallifeandtocollaborationintheelaborationofnewsocialandculturalparadigms.CommunityPerspectiveCommunalreadingofthetextsmaintainsanaffinitywiththecharacteristicsofthehistoryof

thereceptionofthetextoftheBibleonthepartofdiversereadingcommunitiesofdifferenteras;anditalsofallsinlinewiththeprocessoftheproductionofthetextasacollectiveworkwhichisacharacteristicofthemajorityofthebiblicalbooks.Thediversetypesofreadingandinterpreta-tionwhichwere being established in the Jewish tradition such asmidrash were arising fromreflectionintheheartofthecommunitynotfromtheworkofspecialists.Prophecyforexample isanexpressionwhichisproducedfromtheheartof thecommunity

andisnotthepreachingofanoutsider.Inthemajorityofcasesoneoughttobetalkingaswellabout collective authorship, since the compositionof the text reflects a longprocess inwhichdifferentcommunities,sectorsandpersonsofdifferentplacesanderrorsintermix.Therefore,itis relevant to speak about prophecy as a communitarianphenomenon; and in turn,when thereceivingcommunityincarnatesthepropheticmessageandistransformedintoabearerofthesame,weareabletotalkaboutpropheticcommunity.Acommunitarian readingof theBible isamodalitywidelydeveloped inevangelical circles

and inmanyways similar towhat isknownaspopular readingoras reading from thegrass-roots.Thismodalityimpliesparticularideologicalconceptsaboutthemethodsoftheproductionofknowledgeandalsoaboutthemodesofparticipationinanorganizationoragroup.The communitarian perspective is opposed to the individualistic one but the participation

andtheroleofindividualsisfundamentalforthecreationofthecommunitywhichrequiresanindividualandvoluntarysolidarity.Itisimportanttounderstandindividualresponsibilityasthebasisforthecommunitarianprojectinwhichindividualandgroupinterestsaresubordinatedtothecommongood.Thecommunitarianpresupposesahorizontalformoforganizationinwhichknowledgeandothergoodsaredistributedinequitably.Thehierarchiesandprioritiesoughttobeestablishedattendingpreferentiallytothesituationofthemostweakanddisfavoured.EcumenicalPerspectiveTheecumenicalperspectivepresupposesabiblicalreadingwhichisopentodialogueamong

diversefociandemphases,butalsowhichpermitsandstimulatestheinterchangewithcommu-nities readingotherbooks sacredornot and includes thosewhichhavenobook. If theBible,whichisoneoftheprincipalreferencesoftheevangelicalworld,doesnothelpusparticipateinafrankandopendialoguewithall,weoughttore-plantourowntheologicalparadigmsandthoseofbiblicalreading.3In the context of aworld evermore interrelated, the ecumenical perspective is evenmore

necessaryandrelevant;nevertheless,formanyevangelicalsectorscontinuestobeproblematicsince it isperceivedashavinga certain relativismwhich impedeswhateverpretension to thetruth,andthereforeitisnotseenasanaffirmationofvaluesandbeliefswhichleadtocommit-mentandthestrengtheningofparticipationinthecommunity.It ishelpfultorememberthatinacertainwayecumenismisthechildofProtestantismand

perhapsthespacewhereProtestantismhasmadeoneofitsprincipalcontributionstoChristiani-ty;partof the inheritanceof the reformerswas theirattempt toachievea catholicityorpoly-catholicity.Ecumenical also implies the affirmation of universal values such as freedom of conscience

anditsexpression,justice,humanrights,therighttolife.Theecumenicalrequiresadispositionand attitude favourable to dialogue and needs to be conscious that a true dialogue produces

3RaimonPanikkarofferssomeclueswithregardtoreflectiononanecumenicaldialogue,“¿Esuniversalellenguaje cristiano?”, inLoscaminosinexhauriblesdelaPalabra (homenaje a J. SeverinoCroatto, BuenosAires,Lumen-ISEDET,2000,585-607).

BDV


—24—

transformationsinalltheparticipantsandenrichesthemindifferentways.Lastly,theecumeni-calperspectivealsorequires the takingofapositionandacommitment.Therecanbenodia-logueaboutanythemeifthedifferentinterlocutorsdonotdefinetheirpositionsorarenotco-herentintheirpraxis.Therefore,contrarytowhatisthoughtinsomecases,theecumenicalper-spectiveaffirmsandstrengthenstheidentityoftheinterlocutors, theirhistoryandtheirtradi-tions,anditisfromthisparticularplacethateachinterlocutoroughttoarticulatetheideasandprojectswhichcontributetodialogue.2.TheTextoftheBibleandtheWordofGod:ClosingandOpeningWhenwe refer to the textof theBiblewe sometimesabout thinkabout something “fixed”,

“closed”,whosedevelopmentendedwiththelastredactionandlatercanonizationandmodernexegesisandhistorical-criticalmethodshavealsocontributedtothisidea.Thewrittentradition,althoughitrepresentsacertaindeterminationorlimitation,wasnotconceivedasaformofclos-ingoffthesenseofthetextorinterruptingitsdevelopment,butentirelytothecontrary,thefix-ingofthetextpermits itsownnew openings and interpreta-tions. “To announce the clo-sureof thetext is likegivingafuneral eulogy about a personstill alive. The eulogy can befaithful andappropriatebut isnot therefore less awkwardandpremature.”4We ought not to deny that

part of this tendency for the“freezing” and the “closing” oftextscamefromthepretensionofsomesectorstomonopolizethe right to interpretation ofthe same, and so to exercisecontroloverothersectorsandother reading communities.Biblical fundamentalism, liter-alism,theconceptofinerrancyandothertypesofreductionistorexclusionaryreadingreflectsuch a tendency. On the otherhand,weoughttobeconsciousthateveryreadingofthetext,inacontextandinadeterminedsituation,necessarilyimpliesaformofclosing,butdoesnotsetitselfupasanexclusionaryanduniquecriterionbutinordertobepertinentandrelevantforthespecificsituation;andineverycasesuchaclosingatthesametimeoffersnewopenings.Fortunately,therehavealwaysbeenandarewaysofopeningtextsandproducingnewread-

ings.Differenttraditionsandfocioferasanddifferentplaceshaveenrichedthelaudablespiralofinterpretationandmeaningof the texts. For example, the Jewish tradition speaksof awrittenTorah accompanied byorallytransmittedTorah. There is no separation between the two; thesecondconstitutesaprolongationoftheformerandgivesitvitalityandthecapacitytofill thetemporaryspace.5TheChristiantraditionrelatestheBibletothewordofGod.Thereisnoreferencetoatextor

writingofGod;inthissensetheScripturesignalsandreferstothewordofGodandnotthere-verse.Thewordimpliesoralityandthescriptureimpliestexts;nowitisimpossibletoreducethe

4Cf.A.LaCocqueandP.Ricoeur,PenserlaBible,11-12.5Ibid.,10.

BDV


—25—

wordtoatext,andthisisoneofthereasonsbecauseofwhichatextkeepsanirreduciblepolyva-lencyandapermanentreserveofmeaning.Atextisalwaysabletosaymorethanithassaidorsays.TheconceptofthewordofGodappliedtotheBibleoffersusnewcluesforunderstandingthe

writtentraditionasahorizonofanalwaysopenreading,notonefinishedwiththe lastredac-tion.Thewordpertainstotheorbitofthespirit.Therefore,wecanspeakabouttheWordofGodasapermanentword,alivingword,thatwhichisimpossibletoreducetoatext.3.TheCentralityoftheBibleintheTheologicalDebateWerescuedthisprincipleinheritedfromtheReformation,sinceitisasymbolofevangelical

identitywhichmanifestsitselfinthecentralrolewhichtheBibleplaysintheologicaldebateandtheorientationofthepracticesofthecommunity.TheBibleresultsinthiswayinakindofmir-rororparameter(canon=caneformeasuring,measurement)bywhichthecommunitylooksatitself and interprets itself; it is apointof encounterand thebasis fordialogueand theagree-mentsofthecommunity;itisafontofauthorityandacriterionfortruth.Theevangelicalhermeneuticalprincipleofsolascripturaalsoimpliesconsideringthetextof

theBibleasawhole,aunit;theestablishmentofacanonhastodowiththisidea.TheBibleismade up of different partswhich speak about the same thing but in a differentmanner. TheprincipalaxeswhichstructurethegreatnarrativeoftheBibleasatotalityarejustice,loveandfidelity,hope,thecovenant,prophecy,thepresenceofGodasgrace,judgment,liberty:6andthisalsoilluminatesandorientsthefragmentedreadingoritsparts.This evangelical hermeneutical perspective has enriched generations of Christians and has

stimulateddialoguebothwithinandoutsideofthecommunity;butit isimportanttoattendtosome implicationsof thisprincipleso that itdoesnotarise fromreductionistorauthoritarianpractices.Inthefirstplace,theprincipleofsolascripturadoesnotimplythatthewholeworldoughtto

acceptthisparameterorthatthereisonlyonewaytointerprettheBible.Readingsofaliteralistand/orexclusionarytypewhichsomeevangelicalsectorssupportdonotrespondtothisprinci-ple,becausetheyaretheproductofradicalpositionsinfrontofexistentialsituationswhichthecommunityexperiences.Itisimportanttorememberthatthereformers,togetherwiththis,alsosupportedotherprinciplesequallyimportantwhichhadandcontinuetohaveagreatinfluenceonthelaterevangelicaltraditions(solagratia,solafides,soloChristo).Secondly, the affirmation of this principle at times servesto conceal or hide the lenses or

“prejudices”withwhichthereaderapproachesthetext.Itisobviousthatatextcannotbereadinavacuumandineverycaseit isimportanttobeconsciousofthecultural, ideologicalandper-sonalbaggagewhichconditionsour reading.This in turnpermitsus to considerand improveourcriteriaforreadinganditsarticulationwiththelifeofthecommunity.Thirdly, theessentialrelationshipof the text to the livingcommunitywhichreceives itand

transmitsitshouldnotbesevered.Forexample,inChristianexegesisitisimportanttoconsiderseriouslytherelationbetweenthetextoftheHebrewBible(OldTestament)anditscommunityoforigin,thepeopleofIsrael.Currentlywhatevertypeofapproachtothebiblicaltextalsohastoconsider its relationwith thecommunityof faithwhich receivesand transmits it (seewhat ismentionedbelowaboutconfessionalreadingofbiblicaltexts).4.CriticalMethodologyandSociopoliticalReadingoftheBibleAconcreteexampleofhowthehermeneuticalprincipleoftheReformationofsolascriptura

brought about newperspectives in approaching the Bible is the fact that the reformerswereamongtheprincipaldrivingforceoftheinitialcriticalstudyoftheBible,somethingwhichlatercontinuedtodeepenindifferentevangelicaltraditions,developingwhatisknownasthehistori-

6Cf.J.SeverinoCroatto,Hermenéuticabíblica,BuenosAires,Lumen,1994,92.

BDV


—26—

cal-criticalmethodswhichprotectthevalidity intoourowntimesasthemarkofthescientificstudyoftheBible.7In the last century, traditionalhistorical-criticalmethodswere also seen tobe enrichedby

newapproachestothebiblicaltextcomingfromlinguistics.Withoutdoingdamagetowhatwehavesaidabout thecloserelationshipbetweenthe textand thereceivingcommunity,and theappropriatenessofhistorical-criticalmethods,linguisticshasofferedacomplementaryperspec-tivewhichemphasizesthesynchronizingofthetextwithapproachesofadifferenttype,amongwhichwecanunderlinestructuralismandthesemioticanalysisofthetext.Thishasofferednewperspectivesforunderstandingtextsandhasbeenasignificantsteptowardtheenrichmentofitssense,theirappropriationofandrereading.Currently,anunavoidableaspectofcriticalmethodologyiscreatedbythesociopoliticaland

economicreadingof thetext,which justasdohistorical-criticalmethods itworksonwhatwehaveearliercalledthebackgroundorwhatliesbehindthetext.Thesociopoliticalandeconomicreadingallowsustodiscerninthetextssociologicalandideologicalaspectsandthoseofpowerwhicharepresentinthecontextoftheproductionofsaidtexts,andinthiswayitoffersusefuland pertinent criteria and parameters to illuminate the sociopolitical context of the currentreader(whoisinfrontofthetext),enrichingthehermeneuticalspiral.Thesociopoliticalandeconomicreadingencouragesacommittedreadingandoffersagreater

consciousness of the criterion of subjectivitywithwhichwe understand our own reality andreadourtexts.ThisaspectisshownwithclarityintheBible’sownhistoryandinthedifferentformsofutilizationofthesamebydistinctgroupsorsectorsofChristians.ItisnotthesametoreadtheBiblefromthepositionoftherichandpowerful,asfromthepositionofthepoorandoppressed;itisnotthesametousetheBibletojustifyandsupportinhumanepolicies,sowtheseedsofwar anddestruction, and appropriatewhatbelongs to anotherwhich in order to re-claim the right to a dignified life is the goal of all oppression and solidarity among peoples.MeanwhilesomereadintheBiblethatGodwantspeaceandsecurity;othersreadthatGodde-mandsjusticeandliberation;italldependsonwho,howandinwhatconditionsonereadsit.5.ScientificMethodandConfessionalReadingAll themethodsmentionedabove fallwithinwhat is frequentlydesignatedas thescientific

studyoftheBible,whilereadingfromtheangleoffaithoraconfessionalreadingoftheBibleisseenasexcludedfromthiscategory.Inthefirstplace,weoughttorecognizethattheperspectiveofaconfessionalreadingisconstitutiveoftheBibleandhasbeenfundamentalinthereception,transmissionandrelevanceofthetext,andthereforeisanecessaryandcentralfocuswhenoneisconsideringandponderingourmethodsofapproach.Inaddition,ifwehaveaffirmedthateve-rymethodimpliesacertainsubjectivity,andsoonecanspeakofthehumanandsocialsciences,equallyweareabletoacceptaconfessionalreadinginthescientificandacademicdialogue.Itwouldbe impossibletoreadforexamplethestoryof theExodusandthe liberationfrom

the country of slavery without considering or understanding the language of faith which ex-pressesthepresenceofaGodwhointervenesinthehistoryofhispeopleinordertosavethem.Such a story has an undisputed theological value, and so the “more historical” narrations areinterpretedinordertoexpressadimensionoffaith.Untilrecentlytheirreconcilablepositionsbetweenthescientificmethodologyandthefocus

thatcomesfromfaithhavedifferentobjectives.Oneofthemisthedominationachievedinthemodernerabythescientificparadigmanditspositivisticrationalitywhichwasinvadingdiffer-entspheresofknowledgeintheChristianWest;andinthiswaybelievingthatitwasovercomingthe obscurantism and superstition nurtured by religious expressions which heretofore weredominant,itwasexcludingGod,theologyandconfessionalhypothesesfromthescientificpara-digm.IfindeeditiscertainthatreligionwaslosingitsdominantrolewiththeheydayoftheEn-

7Seeforexampletheexegeticalandhermeneutical indicationsdevelopedbyFriedrichD.E.Schleierma-cherandothers,inF.Schleiermacher,Hermeneutik,Heidelberg,H.Kimmerle,1959and1974.

BDV


—27—

lightenmentandofmodernscience,itisalsoclearthatobscurantismandsuperstitioncontinuedtoexist;andontheotherhand,itisnolesscertainthatscientificrationalityalsohadrecoursetofaithinordertoaffirmmanyofitsfundamentalaxiomsandparadigms.InLatinAmerica,wherereligiousexperiencehasalwaysbeensignificant,inrecentyearsthe

perspectiveoffaithinreadingtheBiblewasseentobereinforcedbymeansofacertainques-tioninganddisenchantment incentralcountrieswithrelationtotheparadigmswhichsupportmodernscientificrationality. Inthisprocessalsothemutuallyexclusiveandantagonisticposi-tionsof the scientificandconfessionalapproaches to theBiblehavebeen lessened,and todaythereexistsagreateropennesstomovetowardnewdialogicandcomplementaryparadigms.Wemightbeabletofitthis issueinthesamelineofthoughtwhichRicoeurdevelopsinoneofhislast reflections:LaCritiqueetlaConviction;8it is there that some dialogic and reciprocal rela-tionsareestablishedwhicharevalidandappropriate forourreflection, forexample,betweenthe critique and the conviction, emancipation and loyalty, between clarity andwhat is vague,accountingforandtosayingno(placealimit),betweenchangingandholdingontoafixedpoint.6.EcumenicalandInterculturalReadingoftheBibleIfindeeditiscertainthattheconfessionalreadingmustbedoneincloserelationshiptothe

communityof faith,which impliesaclosingandanaffirmationof identity, thisdoesnotmeanthatweoughttoisolateourselvesinourcriterionortransformitintoauniquecriterion.Onthecontrary,itispreciselyfromourread-ing (interpretation, closing) and fromtheaffirmationofaparticularidentitythatweareabletogototheencounterwiththeotherandthatweareabletodialogue.Forsomeitisnotpossibletoenter

into an ecumenical and interculturaldialogue which takes as its point ofreferencetheBible;andifindeeditisinappropriate to impose on others adetermined criterion of truth or asourceofauthority(astheBibleisforChristians), it will not be renouncingourconvictionsorexcludingtheBibleas we come to contribute to the dia-logue and to the understanding withotherreligionsandcultures.TheBibleis a valid platform from our identityand culture in order to contribute tothe dialogue, although we ought torememberthat it isnotabookwhichis read in a vacuum, but which iscloselyrelatedtothelivingcommuni-tyandalsowhichcomesmediatedbythe criteria of interpretation of itsreaders.Therefore,aresponsiblewaytomovetowardanecumenicalandinterculturaldialogueisby

makingourselves awareof ourhistory and traditionswith theirpotential but alsobymakingourselves aware of the complexity and contradictions. It also implies a rereading of ourknowledgeandthedefinitionofthetheologicalandideologicalpositionswhichorientourcom-mitment.Finally,itrequiresanattitudeopentothevoiceofthespiritwhichallowsustoexpose

8LaCritiqueetlaConviction–EntretiensavecFrançoisAzouvietMarcdeLaunay,Calmann-Lévy,1995.

BDV


—28—

ourselvestodialogueandtothegazeoftheother,inordertoreceivewhatisdifferentasatruthsentfromGod.7.RegardingtheWordwhichFreesforCommitmentThereadingoftheBibleinaliberatingkeyaccompaniedthemovementofthetheologyoflib-

erationfromitsbeginningsandwasoneofitsfundamentalresources.Oneofthecharacteristicsofthismovementisthatitextendeditselfbeyondthechurches,reachingtotheuniversities,thesocialmovementsofworkersandotheractors; it alsoservedasan inspiration inotherconti-nents to illuminate and accompanydifferentmovements of liberation, offering alternatives tothetheologyandbiblicalreadingrealizedincentralcountries.9Withthepassingoftheyearsthisparadigmbegantoexhibitsomelimitationsanddifficulties

inrespondingtothesocialandculturalchangeswiththeirnewchallenges,butneverthelessitisimportant toholdontotheprincipleof itsoriginal intuition. Its relevancecomesgivenbythesocialsituationinLatinAmericawhich,farfromimproving,inmanyaspectsandforthemajori-ty,isworsethan30yearsago.Given this realityweagainaffirmthat theBiblepertainspreferentially to thepoorand the

oppressed,whohave amore adequateperspective inorder to reread thebiblical curricula.Acurrent challenge along this line of thought is the emergence of new subjects and situationswhich reclaim their right to interpret and to be interpreted by the Bible: FirstNations,Afro-Americancultures, theecologicalperspectiveand thatof sustainable life, theperspectiveofgen-der.10Thisrepresentsanopportunitytore-createthebiblicalmessageandtooffernewunder-standingswhichsupportspecificcontextsandsituations.Readingastheproductionofnewun-derstandingshasbeenfundamentaltothecompositionoftheBibleitselfandinthehistoryofitsreception,andisthewaytotransmitalivingword,relevantandpertinentforeverytime.Anotherchallenge is toplacethe focusof thedebateandactiononourownpossibilities to

changeandtoovercomethehistoryofinjusticeandinequality,articulatingacoherentdiscoursewiththeprocessesanddynamicswhichbelongtooursocialandculturalreality.FollowingthatguidelinecitedearlierabouttherevelationofGodinhistoryandinitsevents,praxisisthedeci-sivepointonwhichthespokenwordisbased.Itisalsotherewhereideasareprovenandwherethevalidityandefficacyoftheoryoughttobedemonstrated.Intheschemaofaliberatingher-meneutic,praxisoccupiesanessentialroleintheproductionofmeaningandtheenrichmentofthehermeneuticalcircle.AboutCommitment:Conviction,EthicsandMissionCommitmentisthefirststepinbeginningtowalkontheroadofliberation.Inthefirstplace,

we talk about conviction as an essential constituent of commitment and of ethics, and it alsorepresentsasignificantemphasis in theevangelicalconfession.Conviction is the identificationwiththeideasandbeliefswhichareadheredto;itisareflectionofintellectualhonestywhichisnotalwayssoobvious.Inevangelicalthought,convictionisintimatelyrelatedtotheactorexpe-rienceoffaithandisabasicexpressionofbelongingtothecommunity;therefore,wetalkaboutthe“baptismofbelievers”,weutilizepreferablytheterm“believer”torefertotheChristianandingeneralthereislessspaceforonlynominalbelonging.Thispositionalsoinvolvestheexperi-enceofconversionandatendencytowarddifferentiationanddissidencerelativetothementali-tyoftheworld,whichinitsturnrepresentsasignificantpotentialforthechangewhichperhapshasstillnotencounteredadefinedchannelandisnotsufficientlybenefitedfrom.

9Acurrentandmoredetailedreviewofthishistory,andsomevaluativeconsiderationsofthesamecanbereadinthearticlebyNéstorMíguez,“LecturaLatinoamericanadelaBiblia–Experienciasydesafios”inCuadernosdeTeologíaXX(2001)77-99,andalsoinJuanJoséTamayoandJuanBosch(editors),Panoramadelateologíalatinoamericana,Estella,VerboDivino,2001.10SeetheproposalofPabloRichardregardingthismatterin“Hermenéutica–CaminodeencuentroconlaPalabradeDios –Diezprincipios teóricos sobre la LecturaComunitariade laBíblia”,Loscaminosinex-hauriblesdelaPalabra,539-541.

BDV


—29—

Secondly,weaffirmthenecessityofanethicwhichisconsequentandcoherentwiththeideasand beliefs towhichwehold, somethingwhich is also not always obvious. TheHebrew termhalajá,whichmeansroadorjourney,illustratesforusthisideaofanethicastheconcretecon-ductbywhichweexpressandinterprettheword.Ethicsdoesnotalludetowhatoneoughttodoortowhatonewoulddo,buttowhatoneeffectivelydoes,thedeeds,whichhabituallyaremoreeloquentthanwords.Thirdly,missionwillbealmosta consequenceof conviction,ethicsandcommitment,but it

helpstodevelopalittlemoretheconceptsinceforsomethetermisconflictiveandmayresultinconfusion.Unfortunately,manytimesthetermmissionhasbeenusedtorefertothepracticeofimpositionofideasandcompulsiveproselytismwhichhassufficienthistoricalbasistoprovoketherefusalofmany.Butstill,weoughtnotallowtheideaorbasicconceptofmissiontofallawaysinceithasahighlypositiveandconstructiveweight,whichimpliesacommitmenttotheideasandinvolvementintheactionsoftransformation.Theconceptofmissioniscloselyrelatedwithecumenism,andinbothcasesthelackofdefini-

tionsisjustasprejudicialasindifference.Attimesonegetstheimpressionthatforsometoex-presstheirownbeliefs,totakepositionsortohaveapointofreference,isnotcompatiblewithopenness to dialogue andwith tolerance. Tolerance is not to acceptwhatever, but rather thecapacitytolistentoandtounderstandparticularlythepersonwhothinksdifferently,inordertoestablishdialogueandtoseektogetherthosepointsofencounterandcooperation.TowardaMobilizingPropheticIdeologyPropheticideologyisanessentialcomponentofthehermeneuticandthemovementsoflib-

eration.HerewemightnotethreepertinentdimensionsofbiblicalprophecywhichCroattoem-phasizes in one of his works:11the critic, the conscientizer, and the interpreter of the times.Prophecyisinthefirstplaceacritiqueofsinandofthelieinthemidstofthepeople;andsoitdenouncesevilandinjusticeinall its formsanddemandsconversionandachangeofattitude.Prophecyisafactorinconscientizationoftheinauthenticandalienatedperson;itunmaskswhatisfalseandsituatesitselfinreality;forinstance,itunmasksthefalsecultofGodandthedeceitfulannouncementsofpeace.Prophecy interprets the timesanddiscerns thehistory,andso itaf-fectsthepoliticalandthosefactorsofpower.Prophecyalsohasafundamentalroleintheorien-tationandelaborationofproposals,anditproclaimstheestablishmentofcovenants.Theforceoftheprophetisintheword,notinhispolitical,economic,militaryorpriestlypower;heisnotapopularchieforleader.TheauthorityoftheWordcomesfromthespiritofGodwhichismani-festedinthecommunity,inaccordwithwhatwehavesaidearlierwithreferencetothecommu-nitarianperspective.Theprivileged ambit of the applicationof amobilizingprophetic ideology is the education

andculturewhichiswherethemoralcrisisandthecrisisofhumanitywhichaffectsocietyarealso reflected. The processes of transformation and improvement of the conditions of life areintimately connected to education and culture, since theywork to produce a genuine changefrombelow;fromtherewillcomeabetterdistributionofriches,politiciansobedienttothevoiceofthesovereignpeopleandamorejustintegrationwiththeworld.Thisalsoleadstoarenewedmeaningofpoliticalandsocialaction,inacontextwhereagreat

partofpoliticalleadershipisdevaluedandcontaminatedbydeedsofcorruptionandthesystemofrepresentationisincrisis.Itisfundamentaltoreclaimpoliticsasthespacefortheexerciseoffreedomandre-vindicationofcitizenrights,whichimpliesagreaterpresenceandprotagonismofsocietyinthecontrolofthepubliclife.

11SeeLiberaciónylibertad–Pautashermenéuticas,BuenosAires,MundoNuevo,1973,71-91.

BDV


—30—

TheBibleandtheCultureofMartyrdomintheNearEastATheologicalReadingof2Maccabees6-7

YARAMATTA•

IntroductionForthosewhoexploretheHolyScriptures,tospeakoftheBibleandculturewouldspontane-

ously sendus back to the environmentswhich transmitted andproduced the revealedWord,handedonbynumerousgenerations, throughacomplexandcomplicatedhistory.Now,wouldexploringthevestigesofthepastandthedepthsofallthesecivilisationsoftheancientEastillu-minatethelinkbetweentheBibleandthecultureoftheNearEasttoday?WhatrepercussionsdoesoneorotherbiblicalthemehaveinthepresentexistenceofaChristianinthisregion,ex-posedtopersecution,tomartyrdom,eachday?Whathasbecomeoftherichheritageforwhichthebloodofahostofmartyrshasbeenshed,sincetheChristianera?AlreadyattheendofthefirstcenturyIgnatiusofAntioch(whodiedtowards107)wrotetotheRomans:“ItiswithagoodheartthatIamgoingtodieforGod(…).Letmebefoodforthebeasts,bywayofwhichitwillbepossibleformetofindGod.IamthewheatofGodandIamgroundbytheteethofthebeasts,tobepurebreadofChrist”(RomansIV,1).Hisdesireformartyrdomhasonlyonereason:“providedonlythatIfindJesusChrist”,hesaysinthesameletter(V,3).Hecontinuesfurtheron:“ItishewhomIseek,whodiedforus;hewhomIdesire,whoroseforus.Mycomingtobirth isnear”(VI,1).Today,nineteencenturies later,ChristiansintheEastarefacedwiththepainfulrealityofa

similarsituation.Theymustbereadyatanymoment togiveanaccountof thehope that is inthem(1Pet3:15).It isinthiscontextthattheMaronitePatriarchBécharaRaïnamedtheyear2017intheMaroniteChurch“theyearofmartyrdom1andofthemartyrs”,invitingthefaithfultoliveitas“auniqueoccasiontorenewtheirChristiancommitmentinwitnessingtoChristandtobe ready to crown thiswitnesswithmartyrdom ifneedbe, “so that lovewould triumphoverhatred;peaceoverwar;fraternityoverenmity,andjusticeoverinjustice”(CircularletterofFeb-ruary9,2017,n.20).Thissetofcircumstancesplacesthecultureofmartyrdomindialoguewiththebiblicaldata.

Isthebelieverthereforecalledtowitnesstohisfaithandtohishopewhilepreparingtogivelifeeventothesheddingofhisblood?WhataretheOldTestamentfoundationsofthelaterChristiantheologiesofmartyrdom?Andwhatsensecanbederivedfromthemfortoday?InthecontextofthismodestpresentationIproposesimplytorereadtwopassagesofthesecondBookofMacca-bees. After somepreliminary remarks, Iwill dwell briefly on the historical and socioreligiouscontextofthebookbeforepayingparticularattentionto2Macc6-7,asakeytextonthethemeofmartyrdomintheJewishtraditionandalsoasanimportantfoundationforChristiantheologi-calreflectionsonthesametheme.PreliminaryRemarksTheGreekwordsmartusandmarturionappearintheGreekBibleoftheSeptuagint,whilethe

HebrewBiblecontainsnocasesofmartyrdominthestrictsenseofaviolentdeath,inflictedby

•YaraMattateachesHolyScriptureatSaintJosephUniversityinBeirut(Lebanon).SheisamemberoftheCBFExecutiveCommittee.–ThearticlewaswritteninFrench.1InArab,thewordchahâdameansbothmartyrdomandwitness.

BDV


—31—

hostileauthoritiesandwhichthepersecutedbelieverchoosesratherthanapostasy.ThetermsintheLXXareoftenusedinthesenseofajudicialorjuridicalstatement,ofaspecificwitness.How-ever,despite lackingthis terminology, thebooksofMaccabeesofferoneormoretheologiesofmartyrdom, which prepare the ground for Christian theological reflection.2Besides, the firstFathersoftheChurchfreelymakeallusiontothisMaccabeanliteratureinthecontextofthesto-riesofmartyrdom,3inspiteofthediversityofthetheologicalapproachesofeachbook.Amongthefourbookswhichhavecomedowntous,only1and2Macc

belongintheCatholicBible,while3and4MaccarefoundinthecanonofcertainorientalOrthodoxchurches.Itisnecessarytorememberthatthehistoryisnotcontinuousinthesebooksandthattheydonotnecessarilybelongtothesamemilieusortothesameperiods.Furthermore,thefirsttwodeuterocanonicalbooksdonotcarrythesameideologyofresistance,ashasbeenwellshownbyK.Berthelot.4Infact,sherevealstwodifferentmodesofpresentation:oneofarmedresistance,andanotherofmartyr-dom.Acertainpolemicaltensioncanbeperceivedbetween1Maccand2Macc.Thefirstbookacknowledgedthestrengthofthearmedoppositionandsetsupa laudatoryportraitof Judas thewarriorandofhis succes-sorswho had led the revolt against the Seleucids. By contrast, 2Macchonoursthewayofmartyrdom.5K.BerthelotconcludesrightlythatMac-cabeanideologyis“plural”,because“if2MacccontainsthefirstexamplesofJewishmartyrs,1Macc,whilestillreportingthesameevents,doesnotproduce a eulogy of martyrdom, but rather presents a call to armedstruggleagainst theoppressorsof Israel andagainst theapostateswhoarewithinthenation”.6WhatisatstakeisfidelitytotheLawandtoJew-ishcustomsinthefaceofHellenism.ThetwobooksoftheCatholiccanonrelatethereactionof theJewishconscience,attachedtoancestral tradi-tions,toeveryapostasyorsubjection.Butitis2Maccwhichisparticular-ly attached to the way of martyrdom and which therefore invites ourattention. Before looking at the famous stories of the martyrdom ofEleazarand thatof the sevenbrothersand theirmother (2Macc6:18–7:41)wewillconsiderbrieflythehistoricalandespeciallythesocioreli-giouscontextofthisbook.SecondBookofMaccabees:TheHistoricalContextExpertsconsiderthatthisworkdatesto120-110beforeourera,and

that it was produced by an anonymous writer who summarised theGreek work of a certain Jason of Cyrene, otherwise unknown (2 Macc2:23).TheeventsrecountedcoverthepersecutionorderedbyAntiochusIVEpiphanes(175-164)andthevictoriesofJudasMaccabee.Thisperse-cutionseemstohaveoriginatedfromapartyofpriestsandbourgeoisieinJerusalemwhowantedtobecomepartofthesurroundingMediterra-neanculturesoastobeabletoparticipateininternationaltrade.7TheseJewsdidnotseektoabandontheLaworancestraltraditionsassuch,butrather everything which suggested they were an isolated and specialpeople, things likecircumcision, sabbath,or food laws(cf.1Macc1:11-15).Now,theideologyof2MaccabeescelebratesthefidelitytotheLawof

2SeeforexampleC.Tassin,Unethéologiedumartyre(thefullbibliographyisattheendofthearticle).3SeeR.Ziadé,LesmartyrsMaccabées.4SeeK.Berthelot,L’idéologiemaccabéenne.5With a distance of almost two centuries, the fourth book takes up through a slightly different partialreadingthestoryofEleazar’smartyrdomtogetherwiththesevenbrothersandtheirmotherin2.Macc.6K.Berthelot,L’idéologiemaccabéenne,101.7SeetheinterestingpresentationinC.Tassin,DesMaccabéesàHérodeleGrand.

BDV


—32—

certainJewsandcondemnstheapostasyofothers.Evenifthefocusisnotonactivezealandex-tirpationoftheimpiousasin1Maccabees,thisattachmenttoeverythingwhichdisplaysJewishidentitybecomesasignandaguaranteeofabilitytodiefortheLaw.Thus,asK.Berthelot8cor-rectlystates,thegeneraltendencyof2Maccistoestablishaprivilegedlinkbetweenmartyrdomand the insistence on respect for food laws, up to thepoint of showing JudasMaccabee “as ahermitpreoccupiedparticularlybyritualpurity”and“respectforKashrut”.Thehardeningofpositionsofidentityderivesthennotonlyfromreligiousmembership,but

alsobringsasociologicaldimensionwhichisbothpoliticalandcultural. Judaism(ioudaismos)9doesnotsimplydescribetheJewishreligioningeneralbutrather,incontrasttoHellenism,thezealofJewswhoareattachedtotheLawoftheFathers,atriskoflosingtheirlives.Besides,iffortheGreeksotherpeoplesareuncivilisedbarbarians,2Macc2:21reversestheperspectiveandsalutes“thecourageousoneswhostruggledgenerouslyforJudaism(…)andpursuedthecrowdofbarbarians…”.WecannotewithC.Tassin10“thecontradictionall throughthebookbetweenthearmedstruggletosavethevaluesofIsraeland,ontheotherhand,theapparentpassivityofthemartyrs”as“awayofshowingthatitistheexemplarysacrificeofthelatterwhichinspiresthecombatants”.In fact,when Judasandhis companions implore theLord in2Macc8:3-4, theyaskhim to

hear “thebloodwhichcriedout tohim, to remember theevilmassacreof innocent little chil-dren…”. Immediately after, Judas becomes invincible fighting the Gentiles, because the divineangerturnedtomercy(2Macc8:5).Itisinfactthebloodofthemartyrswhichpermitstheac-tionof Judas, supportedby thedivineblessing. In short, for theauthorof2Macc themartyrsplayacapitalpartinthestruggleagainstSeleucidpowerandforthedefenceoftheLaw,eveniftheydonottakeuparms.ItisaformofresistanceagainstthosewhowishtobringtoanendtheparticularnatureofIsraelinacomplexhistoricalandpoliticalcontext.HowdoesthisattitudeoffidelitytoGodatthereligiouslevelemergethroughthestoryofthemartyrdomofEleazarandofthesevenbrothers?TheMartyrdomofEleazar(2Macc6:18-31)InthereignofAntiochusIV,theJewswereobligedtotakepartinpaganfeasts,asshownby2

Macc6:7.Inthesurroundingculturetheseritualdisplaysencouragedmorepoliticalsubmissionthanthedeclarationofanactoffaithintheking.However,therealityismorecomplicated.FortheJews,itisGodwhoistheKingofIsrael.Howthencouldtheyseparatethepoliticalfromthereligious?Besides,accordingto2Macc7:3,kingAntiochusispresentatthetortureofthemar-tyrs,awaytheauthorhasof imposinghisownreadingoftheevents.Furthermore,theauthorspeaksinamovingexhortationbeforerelatingthedeathofEleazarandofthesevenbrothers:

NowIurgeanyonewhomayreadthisbooknottobedismayedatthesecalamitiesbuttore-flectthatsuchpunishmentswereintendednottodestroyourracebuttodisciplineit.Indeed,whenevildoersarenot left for longto theirowndevices,but incurswiftretribution, it isasignofgreatbenevolence.Inthecaseofothernations,theMasterwaitspatientlyforthemtoattainthefullmeasureoftheirsinsbeforehepunishesthem,butwithushehasdecidedtodealdifferently,ratherthanhavetopunishuslaterwhenoursinscometofullmeasure.Andsoheneverentirelywithdrawshismercyfromus;hemaydisciplineusbysomedisaster,buthedoesnotdeserthisownpeople.Letthisbesaidsimplybywayofreminder;wemustreturntoourstorywithoutmoreado.(2Macc6:12-17)

Asan introductionto thenarrativeofmartyrdom, theauthor traces thecontext inwhich itshouldbeunderstoodandthusencouragesthereaderstointerprettheologicallythesufferingsof the just.Persecutionshave firstlyaneducationalvalue for thepeople,but theyarealso the

8K.Berthelot,L’idéologiemaccabéenne,106.9The term is used four times in 2Macc: 2:21, 8:1, 14:38*. See the use in Paul’s letter to theGalatianswheretheapostleexplainshiszealforthetraditionalJewishtraditions(Gal1:13-14).10C.Tassin,Unethéologiedumartyre,80.

BDV


—33—

signofGod’sgoodness,because the impiouswillbepunished.11According toa traditionalOldTestamentresponsethejustwillhavetheirrewardandthewickedwillnotprosperforever(cf.Gen15:13-14;Ps94:3.5;etc.).In thiscontext theharrowingaccountof themartyrdomofEleazarshows itsrichmeaning.

Histormentorswanttoforcehimtoconsumepig’smeat,whichisforbiddenbythelawofMoses(Lev11:7;Deut14:8).Thecontextoftheaffairseemstobecultic,concerningofferingsandsacri-fices,which accentuates the outrageous offense against the culture and the religion of Israel.TherearesomewhocounselEleazartopretendtosubmittotheordinanceoftheking.There-fusaloftheoldmancanbeunderstoodbyhisconcerntobeanexampleforyoungergenerations:

Pretence(hupokrithènai)doesnotbefitourtimeof life;manyyoungpeoplewouldsupposethatEleazarattheageofninetyhadconformedtotheforeigners’wayoflifeand,becauseIhadplayedthispartforthesakeofapaltrybriefspelloflife,mightthemselvesbeledastrayonmyaccount.Ishouldonlybringdefilementanddisgraceonmyoldage.(2Macc6:24-25)

Thisman,“alreadyadvancedinyearsandofmostnobleappearance”,doesnotregisterinthetextthehopeofresurrection.HisconvictionandhisfaithinthelivingLordGoddeterminehisirreproachable conduct: “Even though for themoment I avoid execution byman, I can never,livingordead,eludethegraspofthePantokratôr”(2Macc6:26).Inspiteoftheabsenceoftheteachingoftheresurrection,EleazarrecognisesandproclaimsthedominionoftheLordoverthewholeearth.EvenifthetextstayswiththetraditionalconceptofShéol(Hadès,2Macc6:23),itshowsthattheLordGodismasteroftheworldandtreatsthelivingandthedeadwithjustice.Similarly,accordingtoJewishtradition,a longlife isregularlyconnectedtotheblessingoftheLord(Prov3:1-2).Eleazarreceivessuchablessingandatthesametimeproclaimsvaluesappre-ciatedintheGreekworld,suchasdignity,courageandnobleexample.Hisportraitisthusabletowintheesteemofall,butwhatmarksatruedifferenceisitsbeingrooted,notinanyphilosophi-caldoctrine,suchasStoicism,butinattachmenttothe“holylegislationestablishedbyGod”(2Macc6:23),“tothevenerableandholylaws”(v.28)andtothe“fearoftheLord”(v.30).TodiefortheLawisthesameinthissenseaswishingtodieforGod.Theaimofthisisnottoreceivetherewardofeternallife,buttoexpressprofoundfaithinGod,soastogivetotheyoungacon-vincingexamplesothattheirzealforthefaithandforthevaluesoftheirfathersisaroused.At the end of this story, the reader understands that the evocation of the martyrdom of

Eleazar isnot intendedtoreportatragedy,buttogivealessonoflife,courageandvirtueforthelatergenerationofreaders.12Thenobleoldmanhasinmindtheedificationofhispeopleperse-cutedanddespisedbytheiroppressors.Inthisenterprisethehopeofresurrectiondoesnotyetenter,whilethemotifofSheolrevealsajustLordGodwhosavesandrewardsthefaithfulimme-diatelyaftertheirdeath.PresentedasaneminentteacheroftheLaw(2Macc6:18),Eleazar13isdifferenthoweverfromthe“teachersofthepeople”evokedinsimilarcircumstancesinthebookofDaniel(11:32-35),becausetheprophettakestheperspectiveofresurrection(Dan12:2-3).Theconclusionofthestoryinv.31makesclearthatthismemorialofvirtuetouchednotonly

theyoungbutalsothegreatmajorityofthenation.Infact,thismovingnarrativeinsistslessonthehorrifyingdetailsofthepublicexecutionandmoreontheedificationofthereader.Thethe-ologywhich itpresentscanbeexplored in threedirections.Firstly,God isshownasa teacherwhoeducateshispeople.Secondly,Godremains faithful tohispromisesandhis judgement isunavoidableevenifnotimmediate.Finally,thesublimeactofmartyrdomisrecountedinviewoftheyoungergenerationandofpotential futurereaders.TheheroismofEleazarwillbear fruit,butanewmotifwillbeset forth in the followingstory(2Macc7) to justify theacceptanceofmartyrdom,thatofresurrection.

11 See J. A. Goldstein, IIMaccabees, 280,who offers a historical reviewof this theological idea:When2Maccwas composed,Antioch IVhadalreadydisappeared, in164, and that shows the readers thatGodkeepshispromises.12C.Tassin,Unethéologiedumartyre,88.134Macc7:6-11presentsEleazarasapriest.ForC.Tassin,Unethéologiedumartyre,85,Eleazarmightrepresentthegroupoflawyersrelatedtothepriesthood(seeSir38:34–39:11).

BDV


—34—

TheMartyrdomoftheSevenBrothersandoftheirMother(2Macc7:1-42)Thetaleofthismartyrdomisimmersedinastylewhichisbothprofoundlysadandsugges-

tive,asit“betraysthedepthoffeelingofJasonandofhissummariser”.14ThefirstbookofMac-cabees makes allusion elsewhere to such events, noting that “many in Israel stood firm andfoundthecouragetorefuseuncleanfood;theychosedeathratherthancontaminationbysuchfareorprofanationoftheholycovenant,andtheywereexecuted”(1Macc1:62-63).Inspiteofthetypicallegendarytraitsoforaltransmissionandpopulartraditions,theeventundeniablyhasahistoricalbasis.Emphasisingthehorrorwithdetailsimplyintendstowinoverthereaderstoanoblecause;thisexplainsthegruesomedisplayoftonguescutoff,ofheadsstrippedofskin,sev-eredlimbsandburnedbodies.The seven brothers and their mother are faced, like

Eleazar, with the impudent command to consume pork.Thefirstoftheboysexplainsrightawaythereasonforhisrefusal: “We cannot break the laws of our ancestors” (2Macc7:2).Thepositive impactof theexampleof theoldmanEleazarisalreadyatwork.Thesecondsonaddressesthe king by evoking the Lord, King of the world: “Cruelbrute,yousetusfreefromthispresentlife,buttheKingoftheworldwillraiseusuptoaneverlastingrenewaloflife,sincewearedyingforhislaws”(2Macc7:9).15Thustherebeginstoappearanimplicitconnectionbetweencreationand resurrection. Thiswill be continued by the declara-tionofthethirdson:“FromheavenIreceivedtheselimbs;forthesakeofhislawsIhavenoconcernforthem;fromhim I hope to receive them again” (v. 11). The link be-tween the human body and the resurrection is clearer,and far from the conceptof immortalitywhichwill laterbetakenupby4Macc.The fourth soncompletes this theologicalperspective

when he nobly addresses the royal torturer in theseterms: “It is the better choice to meet death at men’shands, yet relying on God’s promise that we shall beraisedupbyhim;whereasforyoutherecanbenoresur-rectiontonewlife”(v.14).Inthisconceptionresurrectionconcernsonlythejust.Withthefifthsonthenarratorpassestoanothermotif:inspiteofwhatmayappear,Godhas

notabandonedthepeopleofIsrael.Thesixthsonwilltakeupthismotifaddingthatthekingandhisdescendantswillsufferdivine torments.Theauthorannounces in thiswayaposteriori theendofAntiochus(2Macc9)andofhisson(14:2).Thisisthetraditionalideaofdivineretribu-tionthroughhistory.TheauthorinadditionattributestothedyingkinganadmissionofdefeatashefacestheGodhehadbattled:“Thenandthere,asaconsequence,inhisshatteredstate,hebegantoshedhisexcessiveprideandcometohissensesunderthedivinelash,spasmsofpainovertakinghim. ‘It isright,’hedeclared, ‘tosubmittoGod;nomortalshouldaspiretoequalitywiththeGodhead’”(2Macc9:11-12).Theway inwhich theauthorconstructs thisstoryshowsthat thewickedpersonshowsno

repentancebutasimpleregret.IntheMaccabeanstoriesthereneverappearstheideaofpardongranted to the executioners. The perspective of the redactors concentrates on quite anothertheme: the finalandunavoidablevictoryofGodover impiety.Ontheotherhand,accordingtothewordsofthesixthson,thepersecutionsufferedislinkedtothesinscommittedbythepeo-

14 FollowingTraductionŒcuméniquedelaBible,Notesintégrales,1722.15C.Tassin,Unethéologiedumartyre,90,footnote30,thinksthatthroughtheGreektermanabiósis(re-turntolife)thereisstillthesearchforanappropriatevocabularyforresurrection.

BDV


—35—

ple,thatistosayprobablythetreacheryofthe“hellenisers”whoareabandoningthevaluesofIsrael.OneoftenfindsinthesacredhistorytheideathatGodusesenemynationstopunishhischosenones.But,at thesame time,hedoesnotpermit that the instrumentsof thiscorrectiveactiongobeyondthepunitivefunctionwhichisgiventothem.Doesthemartyrdomofthesevenbrothershaveanexpiatoryvalue?Thefinalstagesoftheaccountsuggestthisthroughthemouthoftheseventhson:“Itoo,likemybrothers,surrendermybodyandlifeforthelawsofmyances-tors,beggingGodquicklytotakepityonournation,andbytrialsandafflictionstobringyoutoconfess thathealone isGod,so thatwithmybrothersandmyself theremaybeanendto thewrathoftheAlmighty,rightlyletlooseonourwholenation”(7:37-38).Beforethetortureof the lastson, theauthormakesthemotherspeak,andherwordscom-

plete the theology of resurrection, basing it on themystery ofmaternity and of creation. Sheunderlines in her speech that life is a gift of God: “I do not knowhowyou came to be inmywomb;itwasnotIwhoendowedyouwithbreathandlife,Ihadnottheshapingofyoureverypart. Andhence, the Creator of theworld,whomade everyone and ordained the origin of allthings,willinhismercygiveyoubackbreathandlife,sinceforthesakeofhislawsyouhavenoconcernforyourselves”(2Macc7:22-23)Andlateronthevaliantmothercontinuesherspeechconsidering theCreatorwhogivesandre-gives life,declaring thathehadmade things “outofwhatdidnotexist”(v.28).Thisisthefirstwitnesstocreationexnihilo(Vulgate),differentfromthetohuwabohuorganisedbyGodinGen1:2.Thismoving and literarilywell-constructed account leads to some conclusions. Firstly, the

readernoticesthatthelanguageofresurrectionin2Macc7isstillevolving,asisthevocabularyofmartyrdom.Ontheotherhand,thestoicthemeofheroiccourageisstronglypresent,suggest-ing“thedifficulty forancient Judaismin finding its theologicalandspiritualoriginality inrela-tiontotheGreekphilosophicalworld”.16Inanycasethewitnessoffidelitytothedivinelawatthepriceoftheirownlivespermitsthe

Maccabeanmartyrstoannouncetheirfaithintheresurrectionwhilealsounderliningthepun-ishmentofGodforthesinofthepeople.Thestoriesin2Macc6-7arenotcontentwithpresent-ingatroublingaccountoftorturesendured,butalsoinvitethereadertorecognisetheancientvalues and traditions of the Fathers in the faith and, as regards themartyrdom of the sevenbrothers,theyanchorthereflectionofthebelieverinagenuineteachingontheresurrectioninconnectionwiththeCreatorGod.ThisexemplarybehaviourofferstotheJewsalessonofcour-ageandof fidelity, facedwiththetemptationof invasivepaganHellenism,“sothatthenationsrecognisethatyouareourGod”,astheintroductiontothebooksays(2Macc1:27).However, two significant differences distinguish this presentation of martyrdom from the

Christian conception.TheMaccabeesdie also for thedivine lawsand fidelity to the covenant,while the firstChristiansproclaim theirbelonging toaperson: the livingChrist.Furthermore,theChristianmotifofforgivenessforexecutionersisabsenthere.Howthenhastheconceptionof martyrdom in ancient Judaism influenced later Christian theologies and what is the laterChristianuseofsuchre-readings?ChristianRe-readingandActualisationTheauthorofthelettertotheHebrewsmustbewellawareofthefaithofthemartyrsforhe

writes in11:3: “Womenreceivedtheirdeadbyresurrection,otherswere tortured,refusing toacceptreleaseinordertogainabetterresurrection.”ButtheconceptionsofmartyrdomintheNewTestamenthavealsootheremphases.TheexampleofStepheninActs6-7showsamartyr-witnesswho is identifiedwith theMaster JesusChrist.17Hisbehaviour,hiswordsandhis fateareinconformitywiththeChristinwhomhebelieves.MartyrdombecomesidentificationwiththeChristwhogavehislifeforthemultitude.ItisnolongerforthedivinelawbutbecauseofapersonthatthefirstChristiansdieinthehopeoftheresurrection.Furthermore,thisbloodshedbecomesforthefirstChristiangenerationsalifeforce.InhisApology(50,13),Tertullianstrongly

16 C.Tassin,Unethéologiedumartyre,94,17SeeY.Matta,Lafigured’Étienne,témoinetmartyr(Ac6:1–8:4).

BDV


—36—

bearswitnesstothis:“Yourmostrefinedcrueltiesareuseless.Theyareratheranattractionforourside.Webecomemorenumerouseachtimeyoureapus;itisaharvest,thisbloodofChris-tians.”Besides,thenarrativesofmartyrdomof2Macc6-7experiencedanexceptionalcontinua-tion in thewritings of the Fathers of the Church and inAntiochian spirituality.18The orientalpatriarchsdonotceasebringingtomindoneveryoccasionthechainofChristianmartyrswhowateredthelandoftheOrientwiththeirblood.OurintentionhereisnottoanalysethecultofthemartyrsinChristianity,buttounderstandinthelightofbiblicaltextsthetheologiesofmar-tyrdomandthevalueofthewitnessoffaithinChristinthenearEastinourday.FollowingJesuswhogavehislife,theChristianacceptsbeingawitnessuntiltheend,eventogivinghisownlife.InthissenseChristianmartyrdomcannotbemerelyaworthwhileperformance,evenlessa

freelysoughtsuicide.WhenJesuspredictedtohisdisciplespersecutionsandsuffering(cf.Matt10:16-18;Mark10:30; John15:18-20;etc.),hedidnot incitethemtotheglorificationofdeathwithnumbersofvictims,buttotransformtheirlovebythesupremegiftoflifeandthepardonofenemies.Togiveone’slifelikeJesusisanactoflove,forGodandfortheworld.PopeBenedictXVIdefines it inthisway:“Martyrdomisexclusivelyanactof love, forGodandforpeople, in-cludingthepersecutors.”19Christiansdonotbelieveinsomething,theybelieveinsomeone,whoisLove.Theyareinvited,inthenameofthisLovenamedJesusChristtopardontheirexecution-ers.WedonotseethemotifofforgivenessinthestoriesofmartyrdominancientJudaism.Asin2Macc6-7,theTalmudreportsthemartyrdomofRabbiAqibainthesamewayoffidelitytothelawandtoJewishtraditions.ExecutedbytheRomansatthebeginningofthesecondcenturyofour era, Rabbi Aqiba was first condemned for political reasons, namely his support for BarKokhba,whorebelledagainstRomebetween132and135,andwasveneratedbyAqibaastheMessiah,the“SonoftheStar”.AsinthetimeofAntiochusIVthemartyrdomincludesdifferentelements,religious,socialandpolitical.ThespectacleoftheatrocioussufferingsinflictedonthisgreatmasteroftheLawissublimatedbytheexpressionofhis lovefortheoneGodandofhisprofoundprayerinrhythmwithhisbreathuntilhislastgasp:

AstheytookRabbiAqibaawaytobeexecuted,itwasthehourforrecitingtheShemaIsrael.20Astheylaceratedhisfleshwithcombsofiron,hecommittedhimselftoacceptwithlovetheyokeofthekingdomofHeaven.Hisdisciplesaskedhim:“Untilwhenwillyoupray,master?”Hesaidtothem:“AllmylifeIhavebeentroubledbythisphrase:YoushalllovetheLordwithallyoursoul[Deut6:4],thatistosayevenifhetakesyoursoul.IaskedmyselfwhencouldIaccomplishthat.Nowthatitiswithinmygrasp,howcouldInotaccomplishit?”Ashepro-nouncedtheOne(’ehad), asheprolongedtheword,heexpired.Avoicecamefromheavenandsaid:“Blessedareyou,RabbiAqiba,foryouarealreadyintheworldtocome!”(Berakot61b).

ThebeautyofthiswitnessdoesnotruleoutacomparisonwiththewayinwhichIgnatiusofAntioch,inhislettertotheRomans(V,3),envisageshiscomingmartyrdom,adozenyearsbeforethatofRabbiAqiba:“Letallthetorturesofthedevilcomeuponme,providedonlythatImeetJesusChrist.”AqibadiestobearwitnesstotheoneGodandhisLawsummedupintheShemaIsrael.Ignatiusdies,accordingtoatheologyofthecross,tojoinChrist.Therearetwodistinctconcep-tions,eachofthemadmirable,comingfromcommonancienttraditions.Ontheotherhand,wewitnesstodayanextensionoftheconceptofmartyrdomfromChristi-

anitytoIslam,whichraisesthequestionofthepassagefromaproperlyreligiouscontexttothepoliticalrealm.Infact,“jihadists”,extremistMoslemsandkamikazisareoftenpresentedasmar-tyrsforIslam.Nevertheless,thereisafundamentalundeniabledifferencewithChristianity.Thebasisofwhat is called,byextension,Moslemmartyrdom,comes from theprinciple “killorbekilledwhile fighting on theway ofAllah” (Surah 9:111:At-Tawbah,TheRepentance). In otherwords,violencecancomeeitherfromthepersecutororfromthebelieverwhodefendshisfaith.So,the“holywar”declaredbycertainIslamiststodaycannotbecomparedtoChristianmartyr-domasdescribed intheScriptures.The issue ispressingtoday.ManyChristians, fromIraq, to

18 SeeR.Ziadé,LesmartyrsMaccabées.19BenedictXVI,Angelus.20Deut6:4-9:„Hear,OIsrael,TheLORDourGod,theLordisone…“

BDV


—37—

Yemen,toEgypt,passingoverthewholeregionwhichsawthebirthofChristianity,cansaywithStPaul:“Foryoursakewearebeingputtodeathalldaylong,reckonedassheeptobeslaugh-tered”(Rom8:36).How,inthefaceofthisgrowingcultureofviolenceandtheeliminationoftheother,canwekeeptogetherfidelitytothefaithandtoChristianidentity,whilepreservingopen-nessand love? Is theChristianof thenearEast in this timecalled tobeamartyrandatwhatprice?Inthelightof2Maccabees,severalissuesarepresentedtotheconscienceofthewitnesswho

believesinJesusChrist.Thefirstissueconcernswitnessfortruthandjustice.Infact,itisineve-rydaylifethatthebelieveriscalledtowitnesstohisprofoundbelonginginChrist.Truemartyr-domisnotachievednecessarilybythedeathofthewitness,butisseeninperseveranceandfi-delityintheordinarinessofeverydaylife,wherethegiftofselfiscontinualandcourageous.Inournear-easternsocietiesagenuineinterreligiousdialoguecannottakeplaceattheexpenseofthetruthwhichdrivestheChristian,thatisthepersonofJesusChrist!ThehumanandspiritualvaluesinspiredbytheGospelandlivedinallkindsofdifficultcircumstancesbecomethusawit-nesswhichismoreeloquentthanthe“politicallycorrect”speechessooftenheardinourdeal-ings.A second issue ismore difficult to resolve:

the issueof love.The ancient Jewish traditionhadnotmentionedanyappealby themartyrsthatpersecutorsshouldbeforgiven.ShownbyJesus (Luke23:34)and reiteratedbyStephen,the first martyr according to the New Testa-ment (Acts 7:60), the act of forgiveness is aspecific Christian featurewhich has accompa-nied generations of martyrs throughout thecenturies. Unfortunately, the socio-politicalreading of the present international situationleavesfortheChristiansoftheEastadeceptiveimpression: the concept of martyrdom riskssinking amid the reality of victims eliminatedinderisoryfashion.Everything,eventheChris-tianwitness,ispoliticisedinfavourofparticu-lar interests, exploitation, imagined conflicts.How can we struggle against the emigrationand themassacres of these Christians so thatthey can continue to be a sign of hope in aworld thirsty for peace and justice? It is theresponsibilityofeveryoneandofall,ateverylevel.Thethirdissuebeginsherebelow,butdirectsthegazeofthewitnesstoeternallifeinChrist.

FaithintheresurrectionmarkstheChristianwiththesealoftheEasterChrist.Thedimensionofthecross,present in thedaily lifeof theChristian, identifies theChristianwith theLordwhileawaitingwithconfidencethelightoftheresurrection.TheJewish-Christianheritagecallsustolife.Later, inthetalmudictradition,awell-knownsayinginsiststhatthelifeofmanistheulti-mateobjectiveoftheLaw:“LivebytheTorah,donotdiebyit.But,ifneedbe,youmaydieforit!(Yoma85b);justasRabbiYehudawho,atthemomentofmartyrdom,wrappedinascrolloftheLawandburntalive,witnessestothesurvivalofthewordsoftheTorahwhenheexclaims:“Theparchmentburns,butthelettersoftheTorahtakeflight!”ForthislovefortheLawofGod,SaintPaulsubstitutestheloveofChrist:“FortomelifeisChrist,anddeathanadvantage”(Phil1:21).CrucifiedwithChrist,itisnolongerhewholives,butChristlivesinhim(Gal2:20).This is the hope aboutwhichwe are ready to testify, knowing that the promise of life an-

nouncedbyChristJesusistruthfulandthat“hopedoesnotdisappoint,sincetheloveofGodhasbeenpouredintoourheartsbytheHolySpiritgiventous”(Rom5:5).ButtoallowtheseChris-tianstocontinuetotestifytothedivineWordintheOrienttornapart,theappealisurgenttotheinternationalcommunity.If,inChrist,“youhavebeengrantedtheprivilegeforChrist’ssakenot

BDV


—38—

onlyofbelieving inhimbutofsuffering forhimaswell” (Phil1:29)weshouldalsonot forgetthat“thedeadshallnotpraisetheLord,northosewhogodownintothesilence”(Ps115:17).ShortBibliographyBenedictXVI,Angelus,Rome,26December2007.Baslez,M.-F.,“Hellenismos-Ioudaismos,Cross-ApproachesofJewish-GreekLiteratureofMar-

tyrdom”,Henoch32/1(2010),19-33.Bauer,D.,“DerTodvonMärtyrernunddieHoffnungaufdieAuferstehung”,BibelundKirche

57(2002),82-86.Berthelot,K.,“L’idéologiemaccabéenne:entreidéologiede larésistancearméeet idéologie

dumartyre”,RevuedesÉtudesJuives165/1-2(2006),99-122.Boyarin,D.,MourirpourDieu.L’inventiondumartyreauxoriginesdujudaïsmeetduchristian-

isme,Paris,Bayard,2004.Doran,R.,TwoMaccabees.ACriticalCommentary,H.W.Attridge(ed.),Minneapolis,Fortress

Press,2012.Goldstein,J.A.,IIMaccabees,(AnchorBible41A),Doubleday&Co.,1983.Matta,Y.,“Lafigured’Étienne,témoinetmartyr(Ac6,1–8,4)”,Theologia,USEK,2017,29-37.Nickelsburg, G.W. E.,Resurrection,ImmortalityandEternalLife inIntertestamentalJudaism

andEarlyChristianity,Cambridge,Mass:HarvardUniversityPress,2006.Tassin,C.,DesMaccabéesàHérodeleGrand,CahiersÉvangile136,Paris,Cerf,2006.Tassin,C., “Unethéologiedumartyredans le judaïsmeancien?(2,3and4Maccabées)”, in

CardinalW.Kasper et al. (éd.),TheologicalStudiesonMartyrdom, Séoul, BrotherhoodPublishingHouse,2013,77-118.

Ziadé,R.,LesmartyrsMaccabées:del’histoirejuiveaucultechrétien.LeshoméliesdeGrégoiredeNazianzeetdeJeanChrysostome,Leiden/Boston,Brill,2007.

BDV


—39—

Luke’sGoodNewstothePoor:AmbiguitiesandChallenges

S.MA.ANICIAB.Co,RVM•

IntroductionThegospelofLukehasbeencalleda”gospelofthepoor.”Itcontainsmorereferencestothe

poorthantheothergospelsandgivesparticularimportancetoconcernforthepoor.Theinau-guralpreachingofJesusinthesynagogueatNazarethinLk4:16-30introducestheministryofJesusasa fulfillmentoftheprophecyof Isaiah(Luke4:18-19,cf. Isa61;1-2;58:6). Jesus istheoneanointedandsentbyGodtoproclaimgoodnewstothepoor.ThisisechoedinJesus’replyinLuke7:22tothequestionofthemessengersofJohntheBaptist:“GoandtellJohnwhatyouhaveseenandheard:theblindregaintheirsight,thelamewalk,lepersarecleansed,thedeafhear,thedeadareraised,thepoorhavethegoodnewsproclaimedtothem.”ThesetwotextshighlightthepoorastherecipientsofJesus’proclamation.Theproclamationofgoodnewstothepoorsum-marizesJesus’ministryintheGospelofLuke.Thisappearstobethekeytointerpretthediffer-enttextsinLukeonwealthandpoverty,possessionsandrenunciationofpossessions.What does Lukemean by “good news to the poor”? This paperwill explore Luke’s under-

standing of “good news” and how it clarifies themeaning and challenges of the teachings onpovertyandwealthinhisgospel.“ProclaimingtheGoodNews”intheGospelofLukeandtheActsoftheApostlesThestoryofJesusintheGospelofLukehasacontinuationinthestoryofhisdisciplesafter

hisResurrectionandAscension.ThiscontinuationisfoundintheActsoftheApostles.Thetwobookswerewrittenbyoneandthesameauthor.TheGreeknouneuaggelion,“gospel,”doesnotappearinthegospelofLukebutisusedtwice

intheActsoftheApostles(15:7;20:24).Itistheverbeuaggelizō,“tobringgoodnews,”whichischaracteristicofLuke’svocabulary(Luke10;Acts15).AsurveyoftheuseofthiswordinLuke-ActshelpsustoseeitssignificanceforLuke.InLuke’sgospel,theverbappearsfourtimesaspartofthenarrativesettingorsummaryand

sixtimesindirectspeech.“Preachingthegoodnews”isLuke’soveralldescriptionfortheactivi-tyofJohntheBaptist(3:18), Jesus’ministry(8:1;20:1)andthatoftheTwelve(9:6).BasedontheimmediatecontextofLuke3:18,JohntheBaptist’sproclamationisaboutthecomingoftheMessiah(cf.3:15-17).Luke9:6,ontheotherhand,showsthattheTwelveactontheinstructionofJesus(9:2).Theyproclaimthegoodnewsandcurediseases.Thereferenceoftheproclama-tionofJohntheBaptistandtheTwelveisJesus.Jesusdescribeshisownmissionandactivityasthatofproclaimingthegoodnews(4:18.43;7:22;16:16).ThetwootherinstancesoftheuseofthewordareinthemessageoftheangelGabrieltoZechariah,proclaimingthegoodnewsthathisprayerhasbeenheardandheisgoingtohaveason(1:19)andofanangeltotheshepherdsproclaimingthegoodnewsofbirthofJesus,whoisMessiahandLord(2:10).

•S.Ma.AniciaB.CoisamemberoftheCongregationoftheReligiousoftheVirginMary(RVM).SheearnedherLicentiate(STL)andDoctorateinSacredTheology(STD)andPh.D.inReligiousStudiesfromtheCath-olicUniversityofLeuven,Belgiumin1987and1990.SheispresentlytheSecondGeneralConsultoroftheRVMCongregation inchargeof formalandongoing formationofRVMSisters.She teachesScriptures inLoyolaSchoolofTheology,InstituteofFormationandReligiousStudies,InstituteforConsecratedLifeinAsiaandSt.JohnVianneyTheologicalSeminary.ShewasalsothepresidentoftheCatholicBiblicalAssoci-ationofthePhilippines.

BDV


—40—

InActs theword isused three times indirect speechwithPeteras thespeaker (10:36ad-dresstoCorneliusandhishousehold),Paul(13:32speechinthesynagogueatAntiochinPisid-ia),BarnabasandPaul(14:15speechinLystra).Acts10:36speaksofJesusChristastheonewhoproclaimsthegospelofpeaceandstatesthattheoriginisGod.InActs13:32Paulproclaimsthegood news of the resurrection as the ful-filmentofGod’spromise to Israel. InActs14:15thegoodnewsofBarnabasandPaulisthatthepeopleturntothelivingGod.Inthesethreeinstanceswefindthreegroupsof addressees of the proclamation of thegoodnews: the Jews, theGod-fearers, theGentiles.Asasummaryorpartofthenar-ration,thewordisusedtosummarizetheactivity of Peter and the apostles (5:42),the discipleswhowere scattered becauseof persecution (8:4), Philip (8:12.25.35.40), converts from Cyprus and Cyrene(11:20), Paul (13:32-33; 17:18)withBar-nabas (14:7.15.21;15:35)andwithTimo-thy (16:10). The disciples proclaim thewordsofJesus(8:25;15:35),thekingdomofGodandthenameofJesusChrist(8:12;28:31). Their proclamation includes thegood news of Jesus’ resurrection as thefulfillmentofGod’spromises.Fromthisbrief surveywecansee that

the use of euaggelizō in specific places ofLuke-Acts isdeliberateandservestocon-nect the mission of Jesus and that of hisdisciplesandtoconveytheoriginandpro-gressofChristianproclamation.“GoodNews”inLukeAsnotedabove,therearesixinstancesofeuaggelizō indirectspeechintheGospelofLuke.

Four times, Jesus is the speakerwho proclaims himself, hismission and the kingdom of God(4:18.43;7:22;16:16).Theothertwooccurrencesarefoundintheinfancynarrative,wheretheangel is theonewhoproclaimsthegoodnews(1:19;2:10).Abriefexaminationof thesetextsrevealssomethingofLuke’sunderstandingofgoodnews.1.Luke4:18-19Lk4:18-19ispartofthedramaticepisode(4:16-30)whichLukecomposedtointroducethe

ministryofJesus.Inthisscene,JesusreadsaloudfromthebookoftheprophetIsaiah.Lukede-pictsJesusproclaiminghisidentityandmissionusingthewordsofIsaiahtheprophet.LukethusillustrateshowJesusbeginshisministrybyannouncingthegoodnewsandshowstheeffectiveforceofthisproclamationthroughJesus’owncommentary,“Todaythisscripturepassageisful-filledinyourhearing”(4:21).LukeusestheIsaiahtexttogivethereaderaninsightintothemis-sionofJesus:“TheSpiritoftheLordisuponme,becausehehasanointedmetobringgladtid-ingstothepoor.Hehassentmetoproclaimlibertytocaptivesandrecoveryofsighttotheblind,to let theoppressedgo free, and toproclaimayearacceptable to theLord.” In thisquotationfromIsa61:1-2thesecondpartof61:2isomittedandatextfromIsa58:6“tolettheoppressedgofree”hasbeeninsertedbeforeIsa61:2a.

BDV


—41—

4:18 a TheSpiritoftheLordisuponme b becausehehasanointedme c tobringgladtidingstothepoor d Hehassentme e toproclaimlibertytocaptives andrecoverytosighttotheblind f tolettheoppressedgofree4:19 andtoproclaimayearacceptabletotheLord.

Thetextmaybedividedintothreemainstatements:A. 4:18a “TheSpiritoftheLordisuponme”–introductionandmainaffirmationB. 4:18bc “Hehasanointedmetobringgladtidingstothepoor”C. 4:18d-19 “Hehassentmetoproclaimliberty…ayearacceptabletotheLord”

Luke4:18aistheintroductoryandmainideathatgovernsthewholetext.Theversecallsto

mindtheprevious texts thatmention Jesus’relationship toGodandtheHolySpirit. Jesuswasconceived by the power of theHoly Spirit (1:35). TheAngel GabrielwhomGod sent toMary(1:26ff) revealed toher thechild’s identityandmission (1:30-33.35). Jesus “willbe called theSonoftheMostHigh,”“holy,”the“SonofGod.”“TheLordGodwillgivetohimthethroneofhisfatherDavid,andhewillreignoverthehouseofJacobforever;andofhiskingdomtherewillbenoend”(1:32b-33).Hisbirthwasannouncedtotheshepherdsbytheangelwhoalsoproclaimedhismessianic identity: “toyou isborn thisday in thecityofDavidaSavior,who isChrist theLord”(2:11).Simeoncallsthechild“salvationfromGod…alightforrevelationtotheGentilesandthegloryofthepeopleofIsrael”(2:30-32).Throughthenoticesofgrowth(2:39-40;2:52)whichdescribeJesus’progressinstrength,wisdomandgracebeforeGodandpeople,Lukecon-veysthatGodhasalwaysbeenwith Jesus. InLuke2:41-51Luke illustrates Jesus’wisdomandunderstandingandconsciousnessoftheFather(2:46-49).Whileheisprayingafterhisbaptism,JesusreceivestheSpiritandtherevelationofhisidentityasGod’sbelovedSon(3:21-22).LukethendescribesJesusreturningfromtheJordan“fulloftheSpirit”andledbytheSpiritinthewil-derness(4:1).Afterhisexperienceinthedesert,overcomingalltemptations,JesusreturnsinthepoweroftheSpiritintoGalilee(4:14).Luke4:16-30isahighpointinthenarrativedevelopmentoftherevelationofJesus’identityandmission.ThefirstwordsofJesusareaddressedtohisparentsandtalkabouttheFather(2:49).Luke

describesJesusasprayingafterhisbaptismbutallowsthereaderonlytohearthevoiceoftheFatherandnotJesus’words(3:21-22).InthestoryofJesus’temptationinthedesert,Jesuscon-fronts thedevilwithwords fromScriptures(Luke4:4,cf.Deut8:3;4:8,cf.Deut6:13;4:12,cf.Deut6:16).HereagaininLk4:18ffLukedepictsJesusreadingaloudthewordsofScripture.ThedeclarationofthefulfilmentofScripturescomesfromJesus’ownutterance(4:21).Thisiscon-sistentwithLuke’scharacterizationofJesusintheEmmausstorywhereJesusinterprets“inallthescripturesthethingsconcerninghimself”(24:27).Jesusistheonewhoopensthescripturestothedisciplesandexplainstothemhowthesearefulfilledinhim(24:32.44-47).Theparallelisminthistextisratherevident.“Hehasanointedme”isparallelto“Hehassent

me.”Thereasonorpurposeoftheanointing“tobringgladtidingstothepoor”isparalleltothepurposeofthesending:“toproclaimlibertytocaptivesandrecoverytosighttotheblind,”“tolettheoppressedgofree,”and“toproclaimayearacceptabletotheLord.”Basedontheseparallel-isms, thepoor towhomglad tidings is proclaimed (4:18bc) canbe identifiedwith thepeoplementionedintheparallelverse(14:18d): thecaptives, theblind, theoppressed.“Toproclaim”appears twice (4:18e and 4:19). The two parallel texts frame “to let the oppressed go free”(4:18f).

BDV


—42—

(4:18b)becausehehasanointedme (4:18c) tobringgladtidingstothepoor(4:18d)Hehassentme (4:18e) toproclaimlibertytocaptives andrecoverytosighttotheblind (4:18f) tolettheoppressedgofree (4:19) toproclaimayearacceptabletotheLord.Itisalsotobenotedthatthewordaphesisisfoundin4:18e(liberty)and4:18f(free).“Pro-

claiminglibertytocaptives”hasthesameideaasletting“theoppressedgofree.”Betweenthesetwostatementsis“recoveryofsighttotheblind.”Fromtheparallelismandstructureofthetext,wecaninferthefollowing:a)Luke4:18e-19

elaborates themeaning of “to bring glad tidings to the poor” (euaggelisasthaiptōchoi); b) theanointing(4:18b)andthesending(4:18e)overlapinmeaningwhichisrelatedtoJesus’identityandauthority(cf.Luke20:1-8);c)Luke4:19incorporatestheideasin4:18e-f;d)themeaningof“poor” (ptōchos) is clarifiedby “captives,” “blind,”and “oppressed”;e) thegoodnews isaboutrelease,freedom,liberation,forgiveness,somehowevocativeofthejubileeyear,whichcouldbethemeaningofthe“acceptableyearoftheLord”(4:19).2.Luke7:22(paralleltoMatt11:5)TheIsaiahprophecyisfulfilledintheper-

sonandeffectiveproclamationofJesus(Luke4:18-19.21). The fulfilment of this prophecyin theministry of Jesus is affirmed in Luke7:22. The context of this verse (Luke 7:18-23)dealswiththequestionofJohntheBap-tistabout Jesus’ identity.Hesendshisdisci-plestoaskJesus,“Areyoutheonewhoistocomeorshallwelookforanother?”(7:20).InLuke’s version of the story (compare Matt11:2-6), the question is repeated (7:19-20)and the actions of Jesus are described ashappening then and there (7:21). Lukemakes John’s disciples actual witnesses ofJesus’activity.“Atthattimehecuredmanyoftheirdiseases, sufferings andevil spirits; healsograntedsight tomanywhowereblind”(7:21). Jesus tells them, “Go and tell Johnwhat you have seen and heard: the blindregain their sight, the lamewalk, lepers arecleansed, thedeafhear, thedeadare raised,thepoorhave the goodnewsproclaimed tothem” (7:22). The beginning and end of theenumerationrecallLk4:18:“theblindregaintheirsight”correspondsto“recoveryofsightto the blind” and “the poor have the goodnews proclaimed to them” points back to“bringgladtidingstothepoor.”In Greek the enumeration in Luke 7:22

consists of two parts joined by kai (“and”)with each part having a series of three: theblind, the lame, the lepers in the first partand thedeaf, thedead, thepoor in thesecond.Theverseechoes Isa29:18-19(“thedeaf shallhear…eyesof theblindshallsee…thepoorrejoice...”);35:5-6(“theeyesof theblindwillbeopenedand theearsof thedeafbecleared, thenwill the lame leap likeastag”);26:19(“your

BDV


—43—

deadshalllive”);61:1-2(“gladtidingstothepoor…recoveryofsighttotheblind”).InIsaiahthecommonpairing is theblindand thedeaf. Itappears,basedon thestructureof theverse thatLukeextendedthepairtoincludethelame,thelepers,thedeadandthepoor.Luke’snarrativefromLuke4:14to7:21includesstoriesofJesus’ministrytothesepeople.AnillustrationofJe-sus’preachingtothepoorwithinthissectionisfoundinLuke6:20ff.Thelastphrase“thepoorhavethegoodnewspreachedtothem”appearstobenotjustoneofJesus’activitiesbutasthesummary of his ministry. The people who experienced healing and salvation from him areamongthepoorwhoreceiveandexperienceJesus’proclamationofgoodnews.3.Luke4:43(paralleltoMark1:38)AfterLuke4:16-30,Luke followsMark’snarrative closely inLuke4:31-44 (seeMark1:21-

39), then inserts an episode (5:1-11) before followingMark again in Lk 5:12-6:11 (seeMark1:40-3:6).Lk4:43isLuke’srenderingofMark1:38.

Mark1:38 Luke4:43LetusgotothenearbyvillagesthatImaypreachtherealso.ForthispurposehaveI

come.

TotheothertownsalsoImustproclaimthegoodnewsofthekingdomofGod,becausefor

thispurposeIhavebeensent.Luke changesMark’s kērussō (“to preach”) to euaggelisasthai (“to bring glad tidings/good

news”)herebutusestheverbinthefollowingverse(4:44,seeMark1:39).Luke4:43clarifiesthecontent,purposeandoriginofJesus’proclamation.Thewords“proclaimthegoodnews”and“sent”inthisverseechoJesus’inauguralpreachinginthesynagogueatNazareth(Luke4:18f).4.Luke16:16(paralleltoMatt11:12-13)Luke16:16ispartofJesus’wordstothePhariseesinLuke16:14-31.ThePhariseesarede-

scribedin16:14asloversofmoneywhoscoffedatJesus.Jesus’replyconsistsofsayings(16:15-18)andaparable(16:19-31).FollowinghiscriticismofthePhariseesin16:15,JesusspeaksofthekingdomofGod inLuke16:16: “The lawand theprophetswereuntil John;since then thegoodnewsofthekingdomofGodispreached,andeveryoneentersitviolently.”Thistextissig-nificantbecauseitclearlystatesthatthegoodnewsisthekingdomofGod.ItmentionsJohnwhoin3:18issaidtobeproclaimingthegoodnewsandremindsusoftheconnectionbetweenJohnandJesus.5.Luke1:19and2:10Both1:19and2:10containtheword“proclaimthegoodnews”.Luke1:19istheresponseof

theangelGabrieltoZechariah’squestion(1:18).Itcontainstheverbs“send”and“proclaimthegoodnews”whicharealsofoundinLuke4:18-19and4:43.Commontothesetextsaretheideasof being sent, proclaiming the goodnewsandGodas theoriginof sending andproclamation.Luke2:10 is the introductionof theangel’sproclamation to theshepherds(2:10-12)after thebirthofJesus(2:1-7).Luke1:19 IamGabrielwhostandbeforeGod. Iwassent tospeaktoyouand toannouncetoyouthisgoodnews.Luke2:10 Donotbeafraid:forbehold, Iproclaimtoyougoodnewsofgreat joythatwillbeforallthepeople.

BDV


—44—

InLuke1:19and2:10theangelistheoneproclaimingthegoodnewswhichisaboutthebirth

ofachild.ZechariahistherecipientofthegoodnewsfromtheAngelGabrielin1:19;in2:10theangeladdressestheshepherds.InZechariah’scase,thenewsisgivenbeforetheevent.Thean-gelic proclamation here is promise and prophecy. The proclamation to the shepherds, on theotherhand,happensaftertheevent.ThenewsofgreatjoyisthebirthoftheSavior,ChristtheLord(2:11).AstheangelannouncestotheshepherdsthebirthandidentityofJesusasMessiah,soinLuke4:18ffJesusistheonewhoproclaimshisidentityandinaugurateshismessianicmis-sion.Besideshighlighting the significanceof theirbirth, the textsalso function in the interestof

comparisonandparallelismbetween John theBaptist and Jesus.Also in the interestofLukanparallelismistheuseoftheverbeuaggelisasthaifortheactivityofJohntheBaptistinLuke3:18.6.Luke20:1(addedtoMark11:27)ThelastoccurrenceofeuaggelizeinisinLuke20:1whichdescribestheactivityofJesusinthe

temple. It is found in the setting of the episode that dealswith the question of his authority(20:1-8,seeMark11:27-33).Jesusrespondstothequestionofthechiefpriests,scribesandtheeldersbyaskingabouttheoriginof John’sbaptism(20:3-4).Theycannotagreeonhowtoan-swerJesus;sotheytellhimtheydonotknow(20:5-7).Jesusthenreplies,“NeithershallItellyoubywhat authority I do these things” (20:8). From the beginning of Luke’s gospel, the readerknowsthatJesus’authoritycomesfromGod.Luke20:1-8inawayrecallsLuke7:8-23.BothtextsdealwiththequestionofJesus’activity

andidentity;bothmentionJohntheBaptist. InLuke7:8ff, Jesusanswersthemessengersposi-tivelymakingJohn’sdiscipleswitnesshisactivities;inLuke20:1ff,ontheotherhand,thechiefpriests,scribesandeldersareleftinthedark.ViewedinthelightofLuke20:1-8and7:8-23,itisclear thatLuke4:18ffand2:10-11donotconveyonly Jesus’ identityandmissionbutalsohisauthority.ThefinalwordsofJesusbeforehisAscension(24:44-49)announcethefulfillmentofHismes-

sianicmission(24:46).HehasfulfilledwhathasbeenwrittenoftheMessiahthroughhissuffer-ing,deathandresurrectionandopenedthepossibilityofrepentancefortheforgivenessofsins.He,thus,entrustshisdisciplesthemissiontopreachrepentancefortheforgivenessofsinsinhisname(24:47).ThisimpliesthatpartofthemissionJesushasaccomplishedistheformationofdisciplestocontinuehismissionandproclamationtoallnations(24:48).Jesusinthisscenenotonly talks of fulfillment but also of promise.He instructs his disciples to remain in JerusalembecauseheissendingthepromiseoftheFather,thepowerfromonhigh,theHolySpirit(24:49).ThefinalwordsofJesusinawaysummarizethewholeministryofJesus.Notonlydoesitre-

fertohispassion,deathandresurrection,italsoevokesthebeginningofhisministryinGalilee(Luke4:14ff)whereheannouncedhismissiontoproclaimrelease.Attheendofthegospel,thereleasehascometorefertoforgivenessofsins.Luke24:44-49alsolooksbacktothebeginningof thegospelwhere theopeningsceneshows theAngelGabrielannouncing thegoodnews toZechariah. In his announcement, the angel brings hope and evokes expectation for the fulfill-mentofapromise.Towardstheendofthegospel,afterproclaimingthegoodnewsoffulfillment,Jesusgivesapromise,evokesnewhopeandexpectationforthecomingoftheHolySpiritwhowillempowerHisdisciplestocontinueproclaimingthegoodnewsJesushimselfhasbegun.ItisintheActsoftheApostlesthatthegoodnewsofthecomingoftheHolySpiritisfulfilled.

Acts showshow thedisciples carryout the commissionof theRisenLord. Lukealsouses thewordeuaggelizōinsignificantpointsofthenarrativeofActstoremindthereaderofthecontinu-ityofthemissionofJesusinthedisciples’proclamation.

BDV


—45—

ThePoorasRecipientsoftheGoodNewsJesus’ inaugural proclamation in the synagogue at Nazareth highlights his prophetic and

evangelizingmissiontothepoor.EarlierafterlookingatthesurfacelevelofthetextweinferredfromthestructureofLuke4:18-20thatthegoodnewsisaboutrelease,freedom,liberation,for-giveness and that thepoor are thosementioned in the sameproclamation– the captives, theblind,theoppressed.Whatdotheyhaveincommon?Beinginneed,afflicted,restrictedintheirmovement, subjugated, judicially disadvantaged. These are the people who are called poorptōchoiinLuke4:18.Ptōchos “poor”appears10timesinLuke(4:18;6:20;7:22;14:13.21;16:20.22;18:22;19:8;

21:2.3)butneverinActs.Thewordmeans“destitute,beggar,”oneinneedandaffliction.Itde-notes “completedestitutionwhich forces thepoor toseek thehelpofothersbybegging.”Thepoor towhomthegoodnews is tobeproclaimedare themateriallypoorwhoarevulnerable,livinginthemarginsofsociety,havingnothing,includingthosewhoarereducedtopovertybyunjustmeans.Consideringthatthis iswhatJesusactuallydid, it isclearthatLukethroughtheIsaiahquotationprovidesaninterpretativesummaryofJesus’ministry.ThePoorinJesus’MinistryJesusmingled andhad table fellowshipwith tax collectors and sinners.Hedefended those

whoweredespisedbythelearned,thescribesandPharisees.Hehealedthesick,touchedlepersandmadethemwhole;hepronouncedthepoorblessedand fed thehungry.He instructedhisdisciplestocontinuehismission.If Jesusactuallyministeredtothemateriallypooranddisad-vantaged,then“poor”inLuke4:18shouldbeinterpretedasthemateriallypoor.Materialpov-ertydoesnotonlymeanlackinginmaterialsuf-ficiencybutpoverty too innon-material terms.Althoughtherecouldbesympathyforthepoor,thedestituteandtheindigentareoftendespisedand scoffedupon, considered vulnerable to ex-ploitation and defenseless, lawless and unwor-thyoftrust.Jesusisgoodnewstothepoor.Heproclaims

that they belong to the kingdomof God.Whenpeople despise and exclude them, they are notexcludedbyGod.Infact,theyarethefirstbene-ficiaries of the kingdom. This is expressed inLuke6:20-23: “Blessedareyoupoor, foryoursis the kingdom of God. Blessed are you thathunger now, for you shall be satisfied. Blessedare you that weep now, for you shall laugh.Blessedareyouwhenmenhateyou,andwhenthey exclude you and revile you, and cast outyournameasevil,onaccountoftheSonofman!Rejoiceinthatday,andleapforyou,forbeholdyour reward isgreat inheaven; for so their fa-thers did to the prophets.” For the poor, theafflicted, the needy and the downtroddenwhofeel thatGod is far from themor that they areexcluded from the kingdomof God, this is cer-tainlygoodnews.JesusproclaimsthatGodisontheir side, God offers them the kingdom andpromisesareversalofsituation.Jesus’ proclamation in Luke 4:18-19 and

6:20-23 is a promise of salvation for the poorbutJesusalsowarnstherich:“Woetoyouthat

BDV


—46—

arerich,foryouhavereceivedyourconsolation.Woetoyouthatarefullnow,foryoushallhun-ger.Woetoyouthatlaughnow,foryoushallmournandweep.Woetoyou,whenallmenspeakwellofyou,forsotheirfathersdidtothefalseprophets”(6:24-26).ThisreversaloffortunesishailedintheMagnificatasGod’sactiononbehalfofthelowly:“Hehasshownstrengthwithhisarm,hehasscatteredtheproudintheimaginationoftheirhearts,hehasputdownthemightyfromtheirthrones,andexaltedthoseoflowdegree;hehasfilledthehungrywithgoodthings,andtherichhehassentemptyaway”(Luke1:51-53).Similarly,intheparableoftherichmanandLazarus(16:19-31),thereversalisexpressedby

Abraham:“Son,rememberthatyou inyour lifetimereceivedyourgoodthings,andLazarus inlikemannerevilthings;butnowheiscomfortedhere,andyouareinanguish.”NothingissaidaboutLazarusbeingworthy,goodor righteous,he is simplypoorandhasa skindisease.ThegoodnewsoftheparableisthatGodbalancesthesituation.Nothingissaidabouttherichmanabusing Lazarus. He simply goes about his life, feasting sumptuously every day and beingclothedinpurpleandfinelinen.WhileLazarusisawareoftherichman’slifebecausehedesirestobe fedwithwhat falls fromtherichman’s table, therichmanshowsnoawarenessatallofLazarus’existence.ThedogsthatlickLazarus’soresseemtobebetterthantherichmanforLaz-arusexistsforthem.ThestartlingcontrastisthatLazarusinhispoorconditionisabletogivea“feast” to thedogsbut the richman in all his richesoffersnohelpor consolation toLazarus.Thus,theparableisawarningtotherichalso.Thereisatimeofreckoningandthejudgmentontherichwillbebasedontheirattitudeandactiontowardthepoor.Jesus’goodnewstothepoorishisownlifeoftotaltrustandconfidenceinGod.Helivesthe

life of thepoor anddies thedeathof awretched criminal, condemned, tortured, scorned anddespised.Notonlyhiswordsanddeedsbuthisverylifeanddeathmanifesthissolidaritywiththepoor.Hisresurrection, then, is theclimaxof thegoodnewsheproclaims.Hisresurrectionvalidateshisproclamation.To receive the goodnews is to live ashe teaches; toproclaim thegoodnewsistolivethenewlifeHeoffersbyhisresurrection.Based,therefore,onthelifeandministryofJesus,thepoorinLuke4:18(cf.Isa61:1)refersto

themateriallypoorwhonotonly lackmaterialsufficiencybutotherneedsaswell to livewithhumandignity.Luke’sViewofthePoorLuke hands on to us the tradition about Jesuswho shows concern for the poor in his life,

words and deeds. There is a gap of several years between the time of Jesus and the time ofLuke’swriting.ThequestioniswhetherLukemeanssomethingelsethanthemateriallypoorinLuke4:18(cf.Isa61:1).Wehavenotedearlierthatmaterialpovertyentailsotherformsordi-mensionsofpoverty.ThequestionherefocusesonthebasicmeaningofpoorinLuke4:18.1.ThePoorinLuke4:18intheLightofIsa61:1Ptōchoi,“poor,”inLuke4:18istheLXXtranslationoftheHebrew‘anawiminIsa61:1.‘Ana-

wimisthepluralformof‘anaw,asubsidiaryformof‘ani.‘Anidenotesprimarilyarelationratherthanasituationofsocialdistress.Itcomesfromthestem‘anahwhichindicatesthesituationofansweringandreadinessforthis.Lateritcametodescribethepositionofinferiorityinthefaceoftheonewhodemandstheanswer. ‘Aniisconcretelythehearer,thedependent;eventuallyitalsocametodenoteonewhoiswrongfullyimpoverishedordispossessed.YHWHistheprotec-tor of the ‘anawim because they draw to him (Ps 140:12; 40:17; 86:1; 109:22; 69:29; 74:19;140:12). The word comes to have a religious significance—“humble,” “pious” (Ps 18:27tapeinos).Isa61:1-2belongstothethirdpartoftheBookofIsaiah(chapters56-66)whichwaswritten

probablyinlatesixthcenturyB.C.E.ThemessageofThirdIsaiahisaddressedtothepeoplewhoreturnedfromexileandwereworriedabouttheirclaimontheland.Thecitywasstilldevastatedandthepeoplewereunsureoftheirstatusastheholycommunity.TheprophetannouncedtherebuildingofZionbyYHWHandencouragedIsraeltocommititselfanewtorightworshipand

BDV


—47—

socialjustice.ItwillbeGod’sdivineaction.GodwillestablishjusticeforIsrael.Thus,Isa61:1ffisaddressedtoIsraelasawhole.Thecharacterizationof IsraelasthepoorofYHWHis foundinSecondIsaiah(49:13;51:21;54:11).Theproclamationcontinuesin61:3ffwhichspeaksoftherestorationofIsrael.ThetimeoffavorforIsrael’sexilesisalsoanoccasionofGod’svengeanceontheirenemies(61:2.5-6).

ThepoorinIsa61:1mightindeedrefertothewholeofIsrael;however,thecontextofLuke4:18ffshowsthatLukewidensthemeaningofpoor.TheomissionofthelastpartofIsa61:2“adayofvindicationbyourGod”andJesus’referencestoElijahandElisha(Luke4:25-27)indicatethattheproclamationgoesbeyondthevisionofJewishnationalism.InJesus’proclamation,theGentilesareincluded.ThismessageisnotreceivedwellbyJesus’hearers.Thepeople’sreactionchangefromamazement(4:22a)toquestioning(4:22b)tofury(4:28)andviolence(4:29).It is said that by the timeof SecondandThird Isaiah ‘anawim had a religious significance.

Thus,themeaningofpoorinIsa61:1ishumble,lowly,pious.Thetextoffersapromiseofescha-tologicaljubileetothehumblepoorwhoarecalledtotrustinGodandawaithisactionsofjusticeandliberationforthepoor(Isa61:4ff,cf.Isa11:4).Thegoodnewsofrelease(aphesis)hastodowith the releaseofmoral-spiritualdebt.Thishas todowith the forgivenessof sins.Thegoodnewsisthebreakingof“bondsthatenslavepeopletosininallitsvariousforms.”Thisdoesnotdeny that Jesus releases people fromvarious concrete formsof physical, social and economicoppressions.ForgivenessofsinsisindeedathemethatrunsthroughLuke-Actsandisrelatedto

BDV


—48—

thethemeofsalvation(Luke1:77).TowardstheendofthegospelofLuke,Jesusisseenentrust-ingtothedisciplesthemessageofrepentancefortheforgivenessofsinsinhisname(24:47).JesusproclaimedthereignofGodtohispeopleandthemajorityofhishearerswerepoor.In

thefirstcenturyPalestineofhisday,therewereonlyafewrich–thelargelandowners,Herodandtheroyalfamilyandtheirfunctionariesandsomemerchants.Thepoorconsistedofdayla-borers,slaves,smalllandowners,tenantsforlargelandownersandallthosewhoworkedtoearntheirlivelihood.Sometimestheywereoverburdenedwithtaxes,tithes,rentsandbecamedebt-ors. Therewere alsopoorwho livedpartially or fully on relief: thebeggars, sick, blind, lame,lepers,destitute,theunemployedpooranddrifters,thefatherless,widows,victimsofillfortunewhoneededsocialcareandreceivedthem.Althoughtheywouldreceivesomeformofhelplikedailyorweeklyfood,theyweretreatedwithcontemptbythewell-to-do.Theirmaterialpovertyinvolved loss of dignity, status and security and even uncleanness. Jesus’ concern for themastounded them. Jesus offered the poor and the sick knowledge of God and forgiveness evenwhentheycouldnotgo to the templeandafford tooffersacrifices for the forgivenessofsins.Jesus was really good news to them. However, not all who heard Jesus and witnessed hisastoundingdeedsbelievedinhim.JesuspreachedtothepoorbutonlythepoorwhowereopentoGodacceptedhim.Inthelightoftheaboveconsiderations,itcanbefairlysaidthatLukebroadensthehorizon

forunderstandingthepoor.Thegoodnewsof Jesus isnotonlytoIsraelbuttotheGentilesaswell.ThisisshownmoreclearlyinthenarrativeoftheActsoftheApostles.Jesusturnedhisat-tention to themateriallypoorbutnot allwhoheardhim,pooror rich,were convincedofhispreaching.Thosewhoacceptedhisgoodnewsandbelievedinhimarethepoorwhowerehum-bleandopentoGod.TheacceptanceofJesus’messageerasesthedividebetweenrichandpoor.2.ThePoorinLuke’sNarrativeBythetimeofLuke’swritings,theChristianmovementhadprogressedthroughtheMediter-

raneanworldoftheRomanEmpire.HehadabroaderperspectiveofJesus’missionwhichcon-tinuedtohisowndaythroughthehandingonoftraditionfromtheapostlesandeyewitnessesofJesusandmissionaries.Thoughhekeptadistancebetweenhisowntimeandthenarratedworldofthegospel,hisworldwideperspectiveandtheconcernsofthecommunityorcommunitieshewasaddressinginfluencedhiswriting.TheteachingsonwealthandpovertyinthegospelshowLuke’sconcernbothforthepoorandtherich.ThefollowingsectionpresentsthecharactersthatareportrayedinLuke’snarrativeasreceivingandexperiencingthegoodnews.ThefirstrecipientsofthegoodnewsinLuke’snarrativewereZechariahandElizabeth.Both

arecharacterizedasrighteousbeforeGodandblameless(1:5).Theybelongtothepriestlyclan.Zechariahwasacountrypriest;hewaspoorcomparedtothepriestlyaristocracyinthetemple.BothZechariahandElizabethwereadvanced inage.Theywerechildless.Thegoodnews thattheangelbroughttoZechariahwasthebirthofachild,andnotjustanychild,hewouldbeJohn,whowouldgobeforetheLordinthespiritandpowerofElijahtomakeapeoplereadyfortheLord(1:13-17).Thegoodnewsproclaimed toZechariahwasexperiencedbyElizabethherselfwhensheconceivedandbore John.Sherecognized thatGod lookedatherand tookawayherreproach(1:25).Mary,ayoungwomanofNazareth,betrothedtoJoseph,acceptedthewordoftheAngeland

conceivedinherwombtheSonofGod(1:26-38).LukedoesnotmentionMary’spedigree.SheissimplyayoungwomanfromNazarethandakinswomanofElizabeth(1:36).Maryinhersongofpraise (1:46-55)speaksofherselfas lowlyservant.God“regarded the lowestateofhishand-maiden” (epeblepsenepitēntapeinōsintēsdoulēsautou 1:48). The birth of theMessiah is an-nouncedtotheshepherds(2:10-11).Although“shepherd”isusedasanimageofGodintheJew-ish Scriptures, the shepherds during the time of Jesuswere not viewed favorably. Theywereclassedamongrobbersandcheatsbecausetheyweresuspectedofstealingtheincreaseoftheflockentrustedto them.Withbackgroundof theplaceof theshepherds in Israel’ssociety, theangel’sproclamationtothemissignificant.Here isanother instancewhenGodshowsfavortothepoorandthelowly.

BDV


—49—

InLuke3:18Johnisdescribedasproclaimingthegoodnews.HewasproclaimingintoalltheregionsabouttheJordanabaptismofrepentancefortheforgivenessofsins(3:3).Hewaspro-claiming the coming judgment and exhorted the people to “bear fruits that befit repentance”(3:8). He preached to the multitudes (3:10), to the tax collectors (3:12) and to the soldiers(3:14).Eachofthesegroupsaskedhim“Whatthenshallwedo?”Johnrepliedtothemultitudes:“Hewhohastwocoats,lethimsharewithhimwhohasnone;andhewhohasfood,lethimdolikewise”(3:11).Tothetaxcollectors,hesaid:“Collectnomorethanisappointedyou”(3:12b)and to the soldiers, “Robnoonebyviolenceorby false accusation, andbe contentwithyourwages”(3:14b).TheconcreteactsofrepentanceJohnadvisedareactionsofjustice,sharingandkindnesstowardthepoor.John’steachingtouchedonthesocial,economicandpoliticalissuesofhisdaybuttherewasnohintofquestioningtheestablishedsystem.Lukemusthavefoundthisteachingrelevanttooforhisowntime.OnlyheamongtheevangelistsgivesusthisteachingofJohntheBaptist.JohncouldhaveproclaimedthistohiscontemporariesorLukeinterpretedthepreachingofJohninthiswayforhiscommunity.ThetextshowsLuke’sconcernforthematerial-lypoorandconveystheideaofsharingasawayofaddressingtheneedsofthepoor.

AfterJesus’proclamationinLuke4:16-30,Jesusundertookhisministry.LukegivesusstoriesofpeoplewhowitnessedJesus’teachingandexperiencedhishealingpresence.Theywerethosewhoweresick,menandwomen,withvariousdiseasesandthoseoppressedbydemons(4:40ff,5:15;6:17-19;7:21-22;4:31ff;4:38ff).LukeillustratesthroughstorieshowJesus’activitiesful-filled the Isaiah prophecy. Demoniacs were released from the power of evil spirits (4:31ff;8:26ff;9:37ff);leperswerecleansed(5:12ff;17:11ff),aparalyticwasforgivenandmadetowalk(5:17ff),asinfulwomanwasforgiven(7:36ff),amanwithwitheredhand(6:6ff),acenturion’sslave (7:1ff), awomanwith hemorrhage (8:49f), a bentwoman (13:10ff), amanwith dropsy(14:1ff),ablindbeggar(18:35ff)werehealed, thehungrycrowdwere fed(9:12ff),adaughter(8:40ff) anda son (7:11ff)were raised to life.Tax collectorsand sinnershad table fellowshipwithhim(5:27ff;15:1-2).Hisowndiscipleswitnessedhissavingpower(8:22ff).ThesewerethepoorwhoexperiencedthejoyofthekingdomthroughJesus’care,compassion,healingandfor-giveness.LukehowevershowsusthatJesusdidnotassociateonlywiththepoor.Jesusalsoaccepted

invitationstodineinthehouseofaPharisee(7:36ff)oraruler(14:1ff).ThebanquetbecameameansforJesustoteachabouthospitalityandliberalitytothepoor.“Whenyougiveafeast,in-vitethepoor,themaimed,thelame,theblind,andyouwillbeblessed,becausetheycannotre-payyou.Youwillberepaidattheresurrectionofthejust”(14:13-14).Withoutdoubt,thepoorreferstothemateriallypoorandtherichareencouragedtoopenthemselvestothepoorinview

BDV


—50—

offuturejudgment.Inhisassociationwiththerich,Jesuscallsthemtoturntowardthepoor,torelatetothem.HisconcernforthepooralsorevealsaconcernfortherichforheteachesthemwhattheyneedtodoinordertopartofthekingdomofGod.JesusinvitedhimselftoZacchaeus’house(19:1ff).Zacchaeus,achieftaxcollectorandrichyetconsideredasinner,receivedJesusjoyfully inhishouse.Zacchaeus’conversionisshowninhisdecisiontogivehalfofhisposses-sionstothepoorandtorestorefourfoldanyonewhomhehasdefrauded(19:8).WhenJesussawtherichputtingtheirgiftsinthetreasuryandapoorwidowalsoputtingin

two copper coins, he was quick to point out the contrast to his disciples (Luke 21:1-3). Hepraisedthepoorwidowratherthantherichbecausetherichgaveoutof theirabundancebutthewidow“outofherpovertyputinallthelivingthatshehad”(Luke21:4).ThisstoryinLukeisprecededbyJesus’denunciationofthescribeswhomheaccusedasdesiringthebestseatsinthesynagoguesandplacesofhonoratfeastsbutdevourwidows’houses(Luke20:47).Thepointatissue isnotonly the contrastbetween richandpoorbut theactionsof the richandpowerfulagainstthepoor,actionsofinjusticethatimpoverishthewidowsandthepoormoreandmore.Thethemeofjusticeisalsoconveyedintheparableofthewidowandtheunjustjudge(18:1-8)whichistoldasateachingonpersistenceinprayer.Itconcludeswiththesaying,“WillnotGodvindicatehiselect,whocrytohimdayandnight?Willhedelaylongoverthem?Itellyou,hewillvindicatethemspeedily”(18:7-8a).Throughout hisministry, Jesuswas accompanied by discipleswho left everything and fol-

lowedhim(5:11;5:28;18:28).Theysharedhislifeofpovertyandproclaimedthegospelaccord-ingtohisinstructions:“Takenothingforyourjourney,nostaff,norbag,norbread,normoney;anddonothavetwotunics”(9:3).Hegavesimilar instructions to theseventy(-two)disciples:“Carry no purse, no bag, no sandal” (10:4). There were women in their company too. ThesewomenandmanyothersprovidedforJesusandtheTwelveoutoftheirmeans(8:3).Jesusandhis communityofdisciples livedapoor life and carriedout theirmission inpovertybut theywerenotdestitute.At the last supper, Jesusaskedhisdisciples, “when I sentyououtwithnopurseorbagorsandals,didyou lackanything?”andtheysaid,“Nothing”(22:35).Their lifeofpovertywasalifeoftotaltrustandconfidenceinGodasJesuswasteachingthem(6:20ff;11:1ff;12:22-34).FromaconsiderationofthedifferentcharacterswhowereaddressedbyandacceptedJesus’

proclamation,wecansaythatthepoorinLuke’snarrativeencompassesthemateriallypoor,themorallypoorandthereligiouspoor.ThisisinlinewiththethemeofuniversalityofsalvationinLuke’sgospel.Jesusproclaimedtoallwhocaredtolisten.3.BeingPoortoFollowJesusLukegivesusthestoriesofthecallofJesus’discipleswholefteverythingtofollowhim.Peter

andhiscompanions“broughttheirboatstoland,lefteverythingandfollowedhim”(5:11).Levi,whowassittingatthetaxofficewhenJesuscalledhim,lefteverything,“roseandfollowedhim”(5:27-28).AfterhearingJesus’sayingonthedifficultyofarichmantoenterthekingdomofGod,Peterremarked,“Wehaveleftourhomesandfollowedyou”(18:28).Jesusreplied,“Truly,Isaytoyou, there isnomanwhohas lefthouseorwifeorbrothersorparentsorchildren, for thesakeofthekingdomofGodwhowillnotreceivemanifoldmoreinthistime,andintheagetocome”(18:29-30).Thestoryoftherichruler(18:18-23)showsthatrichescanbeanobstacletofollowingJesus.

He asked Jesuswhat he should do to inherit life. Jesus told him to keep the commandments.Whenhesaidhehadobservedthemfromhisyouth,Jesustoldhim“Onethingyoustilllack.Sellall that youhaveanddistribute to thepoor, andyouwillhave treasure inheaven; and come,followme” (18:22).Hearing this,hebecamesad forhewasvery rich.Luke’s storyof the richruler appears open-ended. Luke omittedMark’s conclusion “he went away sorrowful” (Mark10:22). Luke18:22 calls tomind Jesus’ saying tohisdisciples inLk12:32-33: “Fearnot, littleflock, for it isyourFather’sgoodpleasuretogiveyouthekingdom.Sellyourpossessions,andgivealms;provideyourselveswithpursesthatdonotgrowold,withatreasureintheheavensthatdoesnotfail,wherenothiefapproachesandnomothdestroys.”Thissayingcomesafterthe

BDV


—51—

teachingontrustinGod’sprovidence(12:22-31).ThecalltosellpossessionsandgivealmsisacalltolivealifeoftrustandconfidenceintheFather’sgoodness.Itisalsoacalltoarenunciationofpropertythatbenefitsthepoor.Jesuschallengesthedisciplestoanattitudethatgivesprioritytospiritualvalueovermaterialthings,tosharingandconcernforothersoverconcernforone’spossessionsandsecurity.Therenunciationofpossessionhasmeaning inviewof thekingdombutitremainsadifficultconditionofdiscipleship.AmoreradicalformulationisfoundinLuke14:33:“whoeverofyoudoesnotrenounceallthathehascannotbemydisciple.”Thedemandisunmistakable;itcallsfortotalrenunciationofone’spossessions.Thesayingisaddressedisad-dressed to themultitudes (14:25).The response to this callwill distinguish the truedisciplesfromthecrowd.Theteachingonrenunciationofpossessionsistobeconsideredinrelationtoone’sviewof

lifeanddeath.Intheparableoftherichfool(12:16-21),therichmanwhoselandbroughtforthplentifulharvestdecidestopulldownhisbarnsandbuildlargeroneswherehecanstoreallhisgrainandgoods.Heplanstolivealifeofsecurity.ButGodtellshim,“Fool!Thisnightyoursoulisrequiredofyou;and the thingsyouhaveprepared,whosewill theybe?”Theparable is Jesus’replytotheonewhoaskedhimtohelphimgethisshareofinheritancefromhisbrother(12:13).Jesususes thisparable to illustratehis sayingoncovetousness: “Takeheed,andbewareofallcovetousness;foraman’slifedoesnotconsistintheabundanceofhispossessions”(12:15).Je-suschallengestheattitudeoftherichtosecureoneselfandbuildhisfuturewithoutconsidera-tionofothers.Nomatterhowtherichsecurethemselveswithpossession,theydonotknowthetimeoftheirdeaththatcanbringtonaughtwhattheyhaveworkedfor.Deathisamomentwhenoneloseseverything.Possessionscannotsecureanypersonfromdeath.Inthefaceofdeath,onelearns the relative value ofwealth and possessions (cf. Sir 41:1-2). Luke follows this parablewithJesus’sayingsontrustinGod(12:22ff).Itistheviewoftheendofone’slifethatcanguidepeopletomakerightdecisionsabouttheirlifeandpossessions(cf.Sir7:36).ForLuke,theendinviewistheeschatologicalrealityofsharinginthekingdom of God. It is this eschatological realitythatgivesmeaningto therenunciationofposses-sions.Itappearsthatthesayingsontherenuncia-tion of possessions are really expressions of thevalueofthekingdomofGod.WhatJesusstartedinhisministryisanalterna-

tive lifestyleof radicalpropheticpoverty. It is analternative lifestylethatmanifestsradicaltrust inGod, serves as a protest against rich living andexpressessolidaritywiththeleast.Therenunciationofpossessionmaybeseenas

amanifestation of self-denial that Jesus calls for:“If any man would come after me, let him denyhimselfandtakeuphiscrossdailyandfollowme.Whoeverwouldsavehislifewillloseit;andwho-ever loses his life for my sake, he will save it”(9:23-24).Possessionmaybeseenassymbolicofthe person; thus to renounce possession is sym-bolicofrenouncingtheself.Underlyingthehoard-ing of possessions is the desire to preserve theself.Self-denialmaybeequatedwithrenunciationof possessions. Thus the call to deny the self tofollowJesusappearsasanotherexpressionofthedemand to renouncepossessionsor it is theatti-tude that grounds the possibility of fulfilling thedemand to detach from possession. Learning todenytheselfbeginswith learningtodetachfromwhatonehas.BecomingpoortofollowJesusisnot

BDV


—52—

justamatterofasceticdiscipline.ItisclearfromLuke6:20ffthatthepovertyofthedisciplesisforthesakeofJesusandthekingdomofGod.JesusteacheshisdisciplestoberichtowardGod(12:21),toseekhiskingdomand“thesethingswillbeyoursaswell”(12:31).Lukeappreciates Jesus’call torenunciation.Hehighlightswhathehasreceived fromtradi-

tion (Luke9:23-27, seeMark8:38-9:1;18:18-30, seeMark10:17-22;Luke12:22-31, seeMatt6:25-45;Luke12:33-34seeMatt6:19-21)byrepeatingthesayingontherenunciationofpos-sessions (Luke 12:33; 14:33; 18:22) and adding stories and parables that challenge people’sattitude towards possessions. This is a challenge that Luke poses to his own contemporaries.ThefocusisnotsomuchthepossessionsbutthekingdomofGodandthegoodnewsoftheking-domofGodiswhatgroundsandgivesmeaningtherenunciationofpossession.4.SharingofPossessionsasaWayofDiscipleshipBesides the teachingonrenunciationLuke’sgospelcontainsparablesandsayingonhaving

and using possessions. These teachings on possessions seem contradictory. Thus, it was ob-served that Luke consistently talks about possessions but he does not talk about possessionsconsistently. Does Luke really contradict himself? Or does he intend to give different viewsaboutpossessions forhiscontemporaries?Toourmind,all thesesayingsaregovernedby thegoodnewsofthekingdom.Lukegivesexamplesinthegospelofpeoplewhousetheirpossessionstobenefitothers.The

women in Jesus’ company provided for their needs out of their resources (8:1-3). Zacchaeusdecidedtopartwithhispossessions(19:1-9).TheSamaritanintheparable(10:29-35)whoat-tendedtotheneedsofthemanwhofellamongrobbersisanexampleofusingone’spossessionstohelptheneedy(10:33-35).Theparableofthedishoneststeward(16:1-8)illustrateshowonedealswithpossessionstosecurehisimmediatefutureandconveysthatthereisawayofdealingwithpossessionsthatleadsonetoinheritthekingdom.Anegativeexampleisgiveninthepara-bleoftherichmanandLazarus(16:19-31).Therichman’sneglectofhisresponsibilitytowardthepoorandfailuretoattendtotheneedofLazaruswhowasjustthereathisdoorbroughthimtoHades.Thisisaseriouswarningtotherichwhoonlythinkofthislifeandhimself.InLuke’s view, themembersofhis communityneed to learnhow todealwithwealthand

possessionsfortheycanbeanobstacletothekingdomofGodastheyareacauseoftensionsinthecommunity.Jesus’teachingsonpoverty,renunciation,andtheuseofwealthandpossessionsarerelated

tothekingdomofGod.Itisthevisionofthelifebeyondthisworld,theeschatologicaldimensionthat givesmeaning to these teachings. Luke shows in the Acts of the Apostles how the earlyChristian community in Jerusalem fulfilled the Jesus’ teachings on possessions (Acts 2:42-47;4:32-35; 5:12-16). Luke describes the community as being together and having all things incommon(2:44).They“soldtheirpossessionsandgoodsanddistributedthemtoall,asanyhadneed”(2:45).Theylivedtheircommunitylifeinjoyfultablefellowship,prayerandholdingfasttotheteachingoftheapostles.Lukeisquicktopointoutthatthesharingofgoodscomesfroman inner disposition of each believer. “Now the company of thosewho believedwere of oneheartandsoul,andnoonesaidthatanyofthethingswhichhepossessedwashisown,buttheyhadeverythingincommon”(4:32).HereLukegivesacompellingpictureofcompleteunanimityandprofoundunityamongthebelievers.Thebasisoftheirunityandharmonyistheircommonfaith.Theunionofheartandsoulisfurtherdescribedasingrainedinabasicattitudeofunself-ishnessparticularlywithregardtomaterialpossessions.Notonemakesanegoisticclaimeventowhatarerightfullytheirown.Theirsharingoftemporalgoodsisanexternalmanifestationofthe union of heart and soul, an outflow of their interior disposition of openness, detachmentfrommaterialpossessionsandfreedomfromself-seekinginterests.Thesaleofpossessionsanddistributiontoeachasanyhasneedresultsinasituationwhere“therewasnotaneedypersonamongthem”(4:34),anechoofDeut15:4.InActs2:42ff;4:32ff,Lukepicturesanidealcommu-nityinspiredbythefirstgroupofJesus’discipleswholivedwithJesusandsharedhislifeofpov-erty.LukegivesanidealportraitofaChristiancommunitythatispermeatedbythespiritofself-givingandgenerosity.

BDV


—53—

TheabsenceofthewordptōchosinthenarrativeofActsdoesnotmeanthatLukehasaban-donedhisconcernforthepoor.ThenarrativeofActsfocusesonthespreadoftheChristianmes-sageyettherearestillsomestoriesthatshowtheconcernforthepoor(Acts6:1ff;11:28ff).Inthedescriptionof theearlyChristiancommunity in Jerusalem,Lukehasunitedthedemandofrenunciationofpossessionswiththepracticeofsharingofpossessions.ThisisLuke’svisionofanegalitariancommunityofdisciplesoftheRisenLord.Luke’sgoodnewstothepoorisachal-lengesothat inthecommunitytherewouldbenoneedyperson.Thegoalofrenunciationandsharing of possessions is not to impoverish the community but to enable it towitness to theResurrectionoftheLord.GoodNewstothePoorLuke’sunderstandingofgoodnewsenablesustolookattheteachingsonwealthandpoverty

inanewlight.OurstudyofthemeaningofgoodnewsinLuke-ActsledtoaclarificationofLuke’smeaning of poor. Luke refers to thematerially poor, thosewho lackmaterial sufficiency andnon-materialneeds,buthealsoreferstothemorallypoorandreligiousorspirituallypoor.Theproclamationofthegoodnewstothepoorgivestheproperperspectiveforinterpretingthedif-ferentsayingsandparablesonwealthandpoverty.Bothrenunciationofpossessionandsharingof possession are geared towards an egalitarian community whichmanifests the kingdom ofGod.Thegoodnewsthat thepoorareblessedmaybemetwithdifferentreactions. “Blessedare

youpoor,yoursisthekingdomofGod”(Luke6:20).Jesus’goodnewstothepooristhatthoughtheywereconsideredofnoaccountandweredespised,theywereactuallythefirstbeneficiariesof thekingdom. Jesusassured themof theirworthand theFather’s care for them. Jesus chal-lengedhissociety’sprevailingviewonandestimationofthepoor.Todaythereisalotofdiscussiononglobalpoverty.Reducingglobalpovertyhasbeenanis-

sueforseveraldecades.Itisstartlinghowdespitesomanyinternationalandlocalorganizations,agencies,institutionsandgroupsworkingfor,withandamongthepoor,theproblemofpovertybecomesmorepronouncedandthegapbetweenrichandpoorbecomesevenwider.Adiscourseanalystdrawsourattention to thediscourseonpovertyand stirspeople to thinkaboutwhattheycommunicateby thewaytheyspeakof,aboutandto thepoor.Howcanthe fightagainstpovertynotbecomeinrealityafightagainstthepoorpeopleortheprogramtoeradicatepov-ertyaprogramtoeliminatepoorpeople?Isitstillappropriatetospeakof“poor”asacategoryorlabelforpeoplelivinginpoverty?SandraJeppesenhasthistosayaboutpoverty:“Povertyisinmy bones. The lessons of poverty are thatmoney is not everything, people come first andsharingcancoveryou.Freethingscarvedapathintomylife.Hangingoutwithpunksandanar-chists,povertyisaninternationalwayoflife,apoliticalanti-consumeristasceticism.Ifeveryoneyouknowlivesinpoverty,youhaveacommunity;itisnobigdeal…alifeofpovertyhasitsgoodmomentstoo,likeanylife.”21Shecontinuesbyidentifyingdifferentsituationsofpoverty.“Pov-ertyiscomplexingenderedandracializedlivesandasit isexperiencedbyindigenouspeople,peoplewithdisabilities,children,homelesspeople,squeegeekids,alcoholics,sexworkers,peo-plewithmentalhealthissues,drugaddicts,etcetera.Peoplelivinginpovertybecomecriminal-ized,objectsoftargetedpolicing,automaticsuspects.Thereisasenseofinjustice.”Howisitpos-sibletospeakofthepoorwithoutlabellingthemandperpetuatingthesocietalandculturalpre-suppositionsaboutthepoor?Onechallengeforustodayistoclarifyournotionofpovertyandourwayofspeakingofandaboutthepoor.Itisnotenoughtopronounceablessingonthepoorbut to recognize thepoorasablessing tooand toworkwith themso that theycanenjoy theblessingsofGod.Sadly,themanyadvancementsinoursocietyseemtopushthepoorfartherintothemargins

ofsociallife.Ourglobalizedworldhasproducedtremendouswealth“tosuchanextentthatifit

21 SandraJeppesen,“From‘WaronPoverty’to‘WaronthePoor’:Knowledge,PowerandSubjectPositionsinAntiPovertyDiscourses”,inCanadianJournalofCommunication34/3(2009)407.

BDV


—54—

wouldbedistributedequally,allpovertywouldbeeradicated.”22Thismightseemanexaggera-tionbuteveninourlocalsetting,growthinthecountry’seconomyisreportedbuttheeconomicgrowthhas littleorno impactonthepoor.Luke’s teachingsonwealthandpossessionscanatleastdisturbthosewhogainwealthatthecostofthepoor.Lukeremindsusthatanunlimitedstriving forwealth canengulfpersonswithapassion thatmakes themslavesof theirposses-sions.OneofLuke’ssolutionstotheproblemofpovertyandrelationshipinhiscommunityisforthe

richtosharetheirpossessions.Thisisnotonlyamatterofbenevolencetothepoorbutachal-lenge to establish a condition in the community thatwill enable thepoor to live according totheirhumandignity.Lukealsomakesusawarethatpovertyisinterconnectedwithotherformsofhumansuffer-

ingandmarginalization,suchas“sickness,mentaldisturbanceandsocialostracism…Anyasso-ciationoridentifyingwiththepoorforthesakeofself-interestedpoliticalgainwhichintheenddoesnotbenefittherealpoor,shouldbeexposed.”23Thisisachallengetopropheticwitness.Therenunciationofpossessions isan ideal thatmaybedifficult to follow. InLuke’sgospel,

thisisnotmotivatedbyasceticismbutbyjoy,thegoodnewsofthekingdom.Theidealofrenun-ciationmaybethenarrowdoortothekingdom.Asthedisciplesorientthemselvestotheking-domofGodandfollowJesusinthismissionofproclaimingthekingdom,thedisciplestreadthepathtowardsrenunciationthatopenthemselvestoembracethekingdomwholeheartedly.In2009,PopeBenedictXVIchosethetheme“FightingPovertytoBuildPeace”forhisMessage

ontheWorldDayofPeace.Inhishomily(January1,2009),hedistinguishedbetweenthepov-ertytobechosenandthepovertytobefought.ThepovertytobechosenistheoneJesuschoseandproposedforhisdisciples;thepovertytobecombatedisadeprivationwhichGoddoesnotdesire,apovertythatpreventspeopleandfamiliesfromlivingasbefitstheirdignity;apovertythatoffendsjusticeandequalityandthreatenspeacefulco-existence.”

22 EbenScheffer,“Luke’sviewonPovertyinitsancient(Roman)EconomicContext:AChallengeforToday,”inScriptura106(2011)131. 23 Ibid.

BDV


—55—

ThePoorandtheMarginalizedintheGospelofJohn

ThenandNow

MIRIAMR.ALEJANDRINO,OSB•“Noexegetical activitydisturbs the tranquilityof the ‘empire’ for a singlemoment.Biblical

specialists have curiously little to suffer from theNeros and theDomizianos of our time. Butneither do their studies instill light and strength in Christianspersecutedby the lords of thisworld.”1Dowebelongtothiscategory?Thechoiceofthethemeforthe2014ConventionoftheCatho-

licBiblicalAssociationof thePhilippines (CBAP), andevenof those inpreviousyears (e.g., in2000,“AnnouncingaYearofFavoroftheLord,”in2003,“HopeforaSufferingPeople”),express-esourdesire tobe relevant and responsive to theneedsof thepoorandmarginalizedofoursociety.Withoutpresumingtopresentanexhaustivetreatmentonthepoorandmarginalizedinthe

Gospelof John, Iwanttohighlightheresometextsthatwillgiveus insights intosomebiblicalresponsestothepoorandmarginalizedthenandnow.Accordingtobiblicaltradition,thepoorarethosewhohavenoeconomicandsocialsecurity.Thepooraredependentonothersforsup-port.WhiletheOldTestamentrevealstousthespiritualrichesofpoverty,theNewTestamentseesthetrulypoorastheprivilegedheirsofthekingdom.2Iproposethefollowingtexts fromtheGospelof Johnforourconsiderationhere:4:5-42on

the Samaritanwoman; 5:2-16 on the paralyzedman at the Pool Bethzatha; 7:53-8:11 on thewomanaccusedofadultery;9:1-34onthemanbornblind;12:1-8ontheanointingofJesusbyMary.Forourpurpose,Idonottreatthetextualproblems.Narrativeanalysisisappliedinourstudyofthesetexts.John4:5-42—TheSamaritanWomanDuringourthirdannualconvention in19-21July2002,NicetaVargasdeliveredapaperon

the“RolesofMenandWomenintheJohannineCommunity:ParadigmsforDiscipleshipRolesin

•Sr.MiriamRecreoAlejandrino,amemberoftheBenedictineSistersoftheEucharisticKing,obtainedherMasters inReligiousEducationfromMaryhillSchoolofTheology,QuezonCity(1987);Licentiate inMo-nasticTheologyfromSanAnselmo,Rome(1989);LicentiateinSacredScripturefromthePontificalBibli-cal Institute, Rome (1992) andDoctorate in Biblical Theology from the Pontifical GregorianUniversityalsoinRome(1998).ShetaughtforseveralyearsattheDivineWordSeminary,TagaytayCityandatpre-sentattheRegionalMajorSeminary,CatalunanGrandeandisaresidentprofessorandAcademicDeanofSt.AlphonsusTheologicalandMissionInstitute,bothinDavaoCity.ShewasalsoavisitingprofessorattheEastAsianPastoral Institute inManilaandatSaint JohnVianneyTheologicalSchoolatCagayandeOroCity.Duringsummershe teachesatWordAliveBiblical Instituteof JohnPaul IBiblicalPastoralCenter,ViganCityandattheSummerBibleInstituteforMindanao.ShehaspublishedseveralarticlesinAllianceforInternationalMonasticismBulletin,Diwa:Studies inPhilosophyandTheology,Lantayan:APastoral-TheologicalJournal,andReligiousLifeinAsia.AnexcerptofherdoctoraldissertationDeborahandBarak:ALiterary,HistoricalandTheologicalAnalysisofJudges4and5waspublishedinRoma:PontificaeUni-versitatis Gregorianae, 1998. Her latest book isHistoryofSalvationA JourneyofFaith.AHandbook forTeachersandStudents,publishedbyClaretPublications,QuezonCity,2019.1LeslieHoppe,ThereShallBeNoPoorAmongYou:PovertyintheBible(Nashville, TN: Abingdon, 2004),175.2E.g.,Luke6:20.

BDV


—56—

the21stCentury.”3Inthatpaper,Vargasdidanin-depthstudyontheSamaritanwomanepisode,also applying narrative analysis, with special attention to characterization. After a thoroughscholarlyexaminationofthetext,VargasconcludesthattheSamaritanwomanisasymbolicfig-ureandatthesametimeanindividual.Shewrites,

TheSamaritanwomanalsorepresentsacommunitythatisinvitedtobecomeJesus’disci-ples,notwithstandingethnicandreligiousbackgroundsaswellasgenderbiasesandprac-tices…ThereisgradualdevelopmentinthecharacteroftheSamaritanwomanasanindi-vidual:fromastranger,anordinarywomaninSamaria,toadiscipleofJesus.4

WemayaddthattheSamaritanwomanwasnotonlyanordinarywomanfromSamaria,shealsorepresentsthemarginalizedwomaninsociety.NonameisgiventotheSamaritanwoman.Itisnotimportanttoknowhernamebecausesheisinsignificantinthesociety.Shehadtodrawwaterfromthewellatnoon(v.6)whennooneisatthewelltoavoidbeingridiculed.ShehasnotliveduptotheMosaicLaw(Exod20:14//Deut5:18)becauseshehashadfivehusbands,andtheonesheispresentlylivingwithisnotherhusband(v.17f).Thus,thiswomanisnotacceptedevenbyher fellowSamaritans.She ismarginalizedbothasawomanandaSamaritan.This ishowJohndescribedtheSamaritanwomanandhersituation.NowletusseetheportrayalofJesus

inthisepisode.Attheoutsetofthesto-ry,Jesusispresentedasbeingexhaust-ed from his journey, so he sat by thewell.Jesuswasthirstyandleftalonebyhisdisciples,whohadgone to the citytobuy food.At thismomenta Samari-tanwoman came todrawwater. Jesusinitiatesthedialogue:“Givemeadrink”(v. 7b). Jesusmakes use of life’s situa-tion and realities—a well, a journey,work, family, thirst, and tiredness—toopen a conversation with the Samari-tanwoman.His very real thirst allowsthewomantofeelnecessaryanduseful.Jesus awakens in her a willingness tohelp and serve. Interestingly enough,Jesus declares his thirst, yet does notdrink.Talkingtothewomanmakeshimforget his thirst and leads her to dis-cover the good news within life itself(v. 14). Jesus takes the woman in herpresentsituation,usingherdailyexpe-rience as the medium of communi-catingthegospel.Jesus opens another door to com-

municate with the woman, that is,throughthe“familydoor.”Jesussaidtoher, “Go, call your husband, and comehere.”Shereplied,“Ihavenohusband.”Jesussaidtoher,“Youarerightinsay-ing,‘Ihavenohusband;’foryouhavehadfivehusbands,andhewhomyounowhaveisnotyourhusband;thisyousaidtruly”(vv.16-18).Atthispoint,thewomanidentifiesJesusasaprophet.

3InNicetaVargas,TheRolesofWomenandMeninScripture (Manila:CatholicBiblicalAssociationof thePhilippines,2002),28-69.4Ibid.,48.

BDV


—57—

Thenthewomantakestheinitiativeandopensthedoorofreligion.Sheraisesthequestiononthetrueplaceofworship.“Ourancestors,”shesays,“worshippedonthismountain,butyousaythattheplacewherepeoplemustworshipisinJerusalem”(v.20).Jesusentersthedoorofreligionandexplains,“Woman,believeme,thehouriscomingwhenyouwillworshiptheFatherneither on thismountain nor in Jerusalem. Youworshipwhat you do not know,weworshipwhatweknow,forsalvationcomesfromtheJews”(vv.21-22).Jesusendorsesacceptednormsbyacknowledging thatsalvationcomes fromthe Jews.Buthegoeson tosay, “But thehour iscoming,andisnowhere,whenthetrueworshipperswillworshiptheFatherinspiritandtruth,for the Father seeks such as these toworship him.God is spirit, and thosewhoworship himmustworshipinspiritandtruth”(vv.23-24).LetusnoteJesus’ecumenicalattitudehere.Heisnotshutinbyhisownreligionbutopenshimselftowhatisdifferentandwelcomesit.Duringthedialogue,Jesusisguidedbywhathehaslearnedfromthewomanintheirtalk.He

doesnot imposehimself,nordoeshecondemnher, insteadherespectsher.HemakestheSa-maritanwomanreflectonherown lifeanddiscover thereinadeeperdimension.On therela-tionshipbetweenJesusandtheSamaritanwoman,Vargaswrites,

ThecommunicationbetweenJesusandtheSamaritanwomanshowsthattheycommuni-cateonequalground,aspersons.Jesus’respectforherpersonenableshertoperceivethesignificantpersonbeforeher.Withherdignityaffirmed,sherecognizestheidentityofthepersonwhoconverseswithher.Jesus,aJew,andthewoman,aSamaritan,arenolongerstrangersandenemies.HeoffersherthegiftofGod;shebecomesaninsider inhiscom-munityofdisciples.5

Jesusbreaks through thebarriersof race, sex, and religion.EarlPalmerwrites, “Hebreaksthrough themaskswhichhideourpainful and sensitive feelings aboutwhoweare.”6WilliamBarclayseesitinanotherperspective.Hesays,

Jesusbrokethechainsthatboundthemtothepastandgavethemapowerwhichenabledthem tomeet the future… Jesus enabled the Samaritanwoman to break away from thepastandHeopenedanewfutureforher–aswellasfortheSamaritancommunity.7

ThestoryillustratesJesus’pedagogyindealingwiththemarginalizedwomanfromSamaria.Jesusseesthewomanasapersondeservingofrespect,despiteher“sinful”situation.Jesusstartsfromhumanrealitiesofthirst,family,andreligion,andslowlybringthewomantoaconscious-nessofherdignityasadaughterofalovingGodandtotherecognitionofwhoJesusis.ThisnewawarenessmakesheramissionaryamongherfellowSamaritans.Jesusdoesnotpassjudgmenton thewoman’s social status. Rather, Jesus brings her back to themainstream of society, nolongeranoutcastbutamissionarywhosetestimonymadetheSamaritansbelieveinJesusastheSavioroftheworld.John5:2-16—TheParalyzedManatthePoolBethzathaOutofthemanyinvalids—blind, lameandparalyzed—onemanwhohadbeenill forthirty-

eightyearswassingledoutbytheevangelist.ThismancaughtJesus’attentionbecauseheknewhehasbeenthereforalongtime.Jesusopensthedialoguewithaquestion,“Doyouwanttobemadewell?”thesickmanreplies,“Sir,Ihavenoonetoputmeintothepoolwhenthewaterisstirredup,andwhileIammakingmyway,someoneelsestepsdownaheadofme”(vv.6-7).Thesickmanhadnoonetohelphimgetintothewater.Thesickmanisaportraitofatotallydis-couragedanddepressedperson.Heis inaverydesperatesituation.Hereisanothermarginal-izedmemberoftheJewishcommunityatthattime.Nooneevennoticeshimandoffershimhelp.The Jewsbecomeawareofhispresenceonlywhenhe is curedbecausehebreaks the lawbycarryinghismatontheSabbath.

5Ibid.,46.6EarlPalmer,TheIntimateGospel:StudiesinJohn(Waco,TX:Word,1978),54.7WilliamBarclay,TheGospelofJohn(vol.1;Philadelphia,PN:Westminster,1975),172.

BDV


—58—

Jesustreatsthechronicproblemofdespairanddepression.However,hishealingofthepara-lyzedman leadstoconflictwiththe Jews(v.16).Thisstorypresentstoustworesponsestoamarginalized person in society. While Jesus shows concern for restoration of the paralyzedman’shealth,theJewsaremoreconcernedwiththelawoftheSabbath.FortheJews,theSab-bathlawtakesprecedenceoverpersons.John7:53-8:11—TheWomanAccusedofAdultery8ThescribesandthePhariseesbroughttoJesusawomanwho,theyclaimed,hadbeencaught

inadultery.AsinJohn4,thewomanherehadnoname:shewassimplyidentifiedbyhersin—adultery.ThescribesandPhariseesdidnotconsiderherapersonwithfeelingsanddignity.Bar-clayexplainsthat,“ShewassimplyapawninthegamewherebytheysoughttodestroyJesus.”9Theirstatement,“Teacher,thiswomanwascaughtintheveryactofcommittingadultery”(8:4),impliesthatwitnesses(theythemselves?)hadseentheveryact.Butwhereistheman?Whydidtheybring topubliconly thewoman?Mosaic lawcommands that, “Ifamancommitsadulterywiththewifeofhisneighbor,boththeadultererandtheadulteressshallbeputtodeath.”10LeonMorrisconjectures that, “If thewhole thingwasengineered,provisionwouldhavebeenmadeforthemantoescape.”11ThescribesandthePhariseeslookedatthewomancaughtinadulterynot as a personbut as a thing, an instrumentwhereby they could formulate a charge againstJesus.Jesussimplyignoredthem.Hebentdownandwrotewithhisfingerontheground.Jesus’ initialresponsetothewoman’saccuserswasoneofsilence.Palmerdescribesthissi-

lenceas“nerve-wrackingandawesome,thefirstsignwehaveinthisaccountoftheauthorityofJesusChrist.”12RaymondBrownexplainsthat“theportrayalofJesusasaserenejudgehasallthemajestythatonewouldexpectofJohn.”13WhenthescribesandPhariseespersistedinquestion-ingJesus,hestraightenedupandsaidtothem,“Letanyoneamongyouwhoiswithoutsinbethefirsttothrowastoneather”(v.7).Thissilencedthewoman’saccusers.“Theywentaway,onebyone,beginningwiththeelders;andJesuswasleftalonewiththewomanstandingbeforehim”(v.9). Only Jesus remainedwith thewoman. As Saint Augustine beautifully described the scene,“Onlytworemained:miseryandmercy.”14Ratherthanaskingthewomanforanexplanationontheaccusation,heaskedaboutheraccusers,“Woman,wherearethey?Hasnoonecondemnedyou?”(v.10).Thewomanwaited for theverdict,which turnedout tobeaproclamationofGod’smercy:

“NeitherdoIcondemnyou.Goyourway,andfromnowondonotsinagain”(v.11).ThisepisodeconfirmsthesynoptictraditionthatJesuscametocallnottherighteous,butsinners.JesuscametoseekoutandsavetheLost(Luke19:10//Matthew9:13//Mark2:17).ThestoryisanotherillustrationofJesus’dealingwiththemarginalizedandostracizedmem-

bersofsociety.Jesustreatsthemwithcompassion,notcondemnation,asthescribesandPhari-seesdo.Jesusoffersforgivenesscoupledwithanobligationtoavoidsininthefuture.John9:1-34—TheManBornBlindThestoryofthewomanaccusedofadulteryisfollowedbythestoryofamanbornblind.In

this story, we have several characters with varied responses to the healing of theman bornblind.First,wehavethediscipleswhoaskedJesus,“Rabbi,whosinned,thismanorhisparents,

8Most of the ancientmanuscripts omit John 7:53-8:11. For an extensive explanation on the Johannineorigin of this periscope, see Bruce M. Metzger, A Textual Commentary on the Greek New Testament(Stuttgart:Biblia-Druck,1975)219-22.9Barclay,GospelofJohn,vol.2,5.10Lev20:10andDeut22:22ff.11Leon Morris, TheGospelAccording to John.TheNewInternationalCommentaryon theNewTestament(GrandRapids,MI:Eerdmans,1971),885.12Palmer,TheIntimateGospel,86.13RaymondBrown,TheGospelAccordingtoJohn,XIII-XXI,AB(NewYork:Doubleday,1970),71.14“Relictisuntduo,miseraetmisericordia,”inJo.XXXIII,5,CorpusChristianorum,309.

BDV


—59—

thathewasbornblind?”(v.2).EvidentinthequestionisthecommonJewishbeliefthatdisease,likeblindness,isaconsequenceofsin.Soeithertheblindmanorhisparentswerepresumedtobesinners.Jesus’responsemusthavesurprisedthem,“Neitherthismannorhisparentssinned;hewasbornblindsothatGod’sworksmightberevealedinhim”(v.3).Hiswordswerefollowedbyanactionandinstruction:hespatontheground,mademudwithhissaliva,daubedthemudontheman’seyes,andtoldhimtowash in thepoolofSiloam.Having followedJesus’ instruc-tions,themanbornblindcamebackabletosee.Verse8describesthemanasa“beggar.”Unabletoworkbecauseofblindness,hewasdependentonothers’almsforaliving.Commentators differ in their interpretation of the blind man’s healing. Barclay finds two

“greateternalprinciples”inthisstory:(1)Jesusdoesnottrytoexplaintheconnectionofsinandsuffering;thisman’safflictioncametohimtogiveanopportunityofshowingwhatGodcando;(2)byhelpingthosewhoareintroubleorinpain,wecandemonstratetoothersthegloryofGod.15JamesMcPolinconsidersthephysi-calhealingoftheblindmanasasignthattheeyesoffaithareopenedbyJesusandtohimwho is the “light of the world.” 16 ForSchnackenburg, the story reflects the Jew-ish-Christiandisputeatthetimeoftheevan-gelist.17Second,wehavetheblindman’sparents.

Verse 22 narrates that the parents of themanbornblind“wereafraidoftheJews,forthe Jews had already agreed that anyonewho confessed Jesus to be the Messiahwould be put out of the synagogue.” Thereaction of his parents was one of fear.Thereisnomentionthattheyrejoicedatthehealingoftheirson.Third, we also have the Jews. They re-

viledthemanhealedofhisblindness(v.28)when he asked them whether they alsowantedtobeJesus’disciples(v.27).Despitethe testimony of the man (vv. 30-33), theJewsremainedindignantanddrovehimout.Here is another illustration of different

responsestothepoorandmarginalizeddur-ingthetimeoftheevangelistJohn.WhilethedisciplesofJesusconsidersinasthecauseoftheman’sblindness,Jesusrespondedtotheman’sneedbyhealinghisblindness.ForJesus,sick-nessisanopportunitytomanifestGod’sglory.Theblindman’sparentscouldnotbegratefulandjoyful for theirson’shealing for fearof the Jewishauthorities.Forthe Jews,observanceof theSabbathismoreimportantthanthehealingoftheblindman.FortheJews,faithfulobservanceoftheSabbathmarksamanofGod.John12:1-8—MaryAnointsJesusDuringsupperatthehomeofLazarus,hissisterMarytookapoundofcostlyperfumemadeof

purenard,anointedJesus’feetandwipedthemwithherhair.Thehousewasfilledwiththefra-granceof theperfume (vv. 1-3).Mary’s act of homage to Jesus scandalized Judas, thedisciple

15Barclay,TheGospelofJohn,29.16JamesMcPolin,John(Pasay,MetroManila:St.Paul,1979),135.17RudolfSchnackenburg,TheGospelAccordingtoSaintJohn,vol.2(NewYork:Crossroads,1969),246.

BDV


—60—

describedbytheevangelistas“theonewhowasabouttobetrayhim[Jesus]”(v.4).Inthesynop-tic gospels (Matt 26:6-13//Mark14:3-9), there is nomention of Judas Iscariot. TheMattheanversionis,“Butwhenthedisciplessawit,theywereangryandsaid,“Whythiswaste?Forthisointmentcouldhavebeensoldforalargesum,andthemoneygiventothepoor”(Matt26:8-9).Mark,however,ismoregeneral:“Butsomeweretherewhosaidtooneanotherinanger,‘Whywas the ointmentwasted in thisway? For this ointment could have been sold formore thanthreehundreddenarii,andthemoneygiventothepoor.’Andtheyscoldedher”(Mark14:4-5).Johnhasaparentheticalnoteonverse6:“Hesaidthisnotbecausehecaredaboutthepoor,butbecausehewasathief;hekeptthecommonpurseandusedtostealwhatwasputintoit.”Whilethe evangelists Matthew andMarkmentioned no othermotive except help for the poor, theevangelistJohnnotestheselfishagendumofJudas,thatis,tohavethemoneyforhimself.JesuscorrectstheattitudeofJudas:“Leaveheralone.Sheboughtitsothatshemightkeepit

forthedayofmyburial.Youhavealwaysthepoorwithyou,butyoudonothavealwaysme”(vv.7-8).DomBernardOrchardtakesthisstatementasareferencetotheproximityofJesus’death.18According toKevinQuast, “The time for Jesus’burialhasarrivedandhe isnowprepared.Hisdeath,inturn,willministertoall,includingthepoor.”19Okureexplainsthatanointingisthe“lastactofcharitydonetoJesus.InJudaism,buryingthedeadrankedabovealmsgivingasoneofthegreatestworksofcharity.TheanointingwasdonetoJesusonceandforallwhiletherewillal-waysbeopportunitytogivealmstothepoor.20Moneycouldbegiventothepooranytime,butkindnesstoJesusmustbedonenow.ItmaysoundstrangethathereJesusseeminglydoesnotcareaboutthepoor.However,dur-

ingthelastsupper,JohnrelatesthatwhenJesustoldJudastodoquicklywhathewasgoingtodo(13:27b),“Somethoughtthat,becauseJudashadthecommonpurse,Jesuswastellinghim,‘Buywhatweneedforthefestival;’or,thatheshouldgivesomethingtothepoor”(13:29).Thus,careforthepoormaybeinthemindofJesus.Judaswhoexpressedconcernforthepooractuallyhadavestedinterest;hewantedthemon-

eyforhimself.SeeminglyJudashadgoodintentions.Buttheevangelistrevealstoushishiddenagenda.Hehidesbehindthepoortoachievehishiddenagenda.ThepoorwereexploitedbyJu-dastoservehispurpose.SummaryOurshortanalysisoftheselectedtextsfromtheGospelaccordingtoJohngivesussomein-

sights intobiblical responses to thepoorandmarginalized then. In thestoryof theparalyzedmanatthePoolofBethzathaandthemanbornblind,theJewsdisplayedanindifferentattitudebeforeandevenaftertheirhealingbyJesus.ThesesickpeopleweremarginalizedbytheJews.Whentheywererestoredtohealth,theJewshaddifficultyacceptingthembecausetheirhealingoccurredonaSabbath.Thewomanaccusedofadulterywascondemnedby the Jewswithouta fair trial. Judas, the

disciple in-charge of the common purse, criticized Mary for her display of extravagance inanointing Jesuswith a costly perfume. Judas seeminglywanted themoney to be given to thepoorbutheactuallywantedthemoneyforhimself.Hereisaclearexampleofexploitationofthepoorforselfishmotives.Inallthestoriesweanalyzed,wehaveJesuswhosedealingwiththepoorandmarginalized

went beyond the demands of the observance of the Sabbath and theMosaic law on adultery.ThoseregardedbytheJewsaspoorsinnersandmarginalized—liketheSamaritanwoman,theparalyzedman,themanbornblindandthewomanaccusedofadultery—weretheverypeople

18Bernard Orchard, ed., A Catholic Commentary onHoly Scripture (London: Thomas Nelson and Sons,1952),1002.19KevinQuast,ReadingtheGospelofJohn:AnIntroduction(NewYork:PaulistPress,1991),88.20TeresaOkure,“John,”inTheInternationalBibleCommentary:ACatholicandEcumenicalCommentaryfortheTwenty-FirstCentury,ed.WilliamR.Farmer,etal.(QuezonCity:Claretian,1998),1484.

BDV


—61—

whowonJesus’respectandcompassion.TheirencounterwithJesusbroughtthemphysicalheal-ing,aswellastransformation.Johntheevangelisthaspresentedtousthreekindsofresponsestothepoorandthemargin-

alized.OneisexemplifiedbyJesus,whotreatsthepoorandthemarginalizedwithcompassionandlovebecausetheyarepersonswhohavedignityworthyofrespect.Jesusseesnotonlywhatthepersonhasbeen,butaboveallwhatapersoncanbe.Thepersontakesprecedenceoverso-cialstatusandlaws. Jesus inspiresthepoorsinnersandthemarginalizedtodiscover inthem-selvesthepotentialtobecomegoodandactivemembersofsociety.Thesecondresponseisper-sonifiedbytheJews,thePhariseesandscribes,whotreatedthepoorandthemarginalizedwithcontemptbecausetheirmainconcernistheobservanceoftheMosaiclawratherthanthewell-beingoftheperson.ThethirdresponseisdisplayedbyJudaswhoseconcernforthepoorwasmotivatedbyselfishinterest.ResponsesNowHavingexaminedthebiblicalresponsestothepoorandmarginalizedasfoundintheGospel

ofJohnandconfrontedwiththeproblemsdescribedbyHoppe,wearenowfacedwiththeques-tiononwhatourresponseshouldbe.Ourpresentworldsituationisnotanybetterthanduringthebiblicaltimes.Thechallengebeforeusisevengreaterthanbefore.OursufferingworldcallsformorecommittedChristianstostandwiththepoorandthemar-

ginalized, to livea lifeof solidaritywith theeconomicallypoor, thesickand themarginalized.Thereisacallforindividualsandcommunitiesoffaithtomodelcompassion,simplicityandsoli-daritywiththepoorandthemarginalized.Thepoorandthemarginalizedshouldbeintheagen-daofthecommunityoffaith.Theexperienceofthepoorandthemarginalizedinoursocietyisan “apt metaphor for the universal need for salvation.”21We should not look for answers tothese calls from the outside. Ifwewant change for the better, it should begin in/among our-selves.Asthesonggoes,“Lettherebepeaceonearthandletitbeginwithme.”Whatshouldourresponsebe?ShoulditbelikeJesus’attitudetotheSamaritanwoman,the

womanaccusedofadultery,theparalyzedman,andthemanbornblind?OrshoulditbeliketheresponseoftheJews,thescribesandthePharisees,whotreatedthesepeoplewithcontemptandcondemnation?Orshould itbe like Judas’ falseconcern for thepoor,whichwasmotivatedbyselfishinterestasseeninthestoryoftheanointingofJesusbyMary?YouandIhavetomakeachoice.

21Hoppe,ThereShallBeNoPoorAmongYou,171.

BDV


—62—

TheLettertotheRomansintheFaceofaNeoliberalEconomicCrisisandInterculturalDialogue

ELSATAMEZ•

IntroductionRomans isa letterwhich iscommonlyusedasa foundation forcertaindoctrinalaspectsof

theChristiantradition.Oftenoneforgetsthatitisaletterwritteninaparticularsituationforaspecificcommunity.SincethefirstchaptersoftheletterdiscussedcentralthemesforChristians,suchassin,salvation,faith,grace,law,election,etc.,itiseasytoenterintoabstractdiscussionswithnorelationtotheircontexts.Infact,theclassiccommentarieshavehelpedtoreinforcethisdecontextualizedtheologicalfocus.Thesecondpartof the lettercontainsexhortationsandvery importantconcretesituations,

butitappearsthatthefirstpart,becauseofitsweightwithintheChristiantradition,haseclipsedthis secondpartandhasput toonesideoneof theprincipalmotivations, according to recentinvestigations, which led Paul towrite to the Christian communities of Rome: his journey toSpain.Fortunately currentacademic studiesare taking into consideration the specific situationof

thecommunities inRome.This isallowing fora rediscoveryofaspects thathavebeenpassedoverinthetraditionalreadingoftheabove-mentionedtheologicalideas.ExamplesofsignificantcontributionscanbefoundinNeilElliott,1RichardHorsley,2andRobertJewett.3Inthisarticlewearegoingtopresentinaverygeneralformsomeofthecontributionsofthe

lettertotheRomanswhichwebelieveapplytothecontextofthepoor,aswellastothereligiousandpluriculturalcontextasitisinLatinAmericawhereweliveunderafreemarketeconomicsystem.But firstwewillpresentsomepreliminaryquestionsandat theendwewill concludewithsomeproblematicaspectsof the letter. Inourarticlewhichappears inRIBLA20, „¿Cómoentender la carta a losRomanos?” [how tounderstandRomans]we focus above all on givingsomepedagogicalguidelinesinordertolookattheletterinacontextualway.WeemphasizedthesinofinjusticeandthejusticeofGodrereadfromthestandpointofexclusion.Inthisarticleweagain takeupwhat is fundamental in thoseprinciples,butwedigdeeper into the internalinterculturalconflict in theChristiancommunitiesofRomeandtakeupagainstructuralsin inlightofthecurrenteconomiccrisis.

•ElsaTamezisMexican-CostaRican,residentinColombia.SheisProfessorEmeritusoftheLatinAmeri-canBiblicalUniversityandtranslationconsultantoftheUnitedBibleSocieties.ShereceivedherdoctorateintheologyfromtheUniversityofLausanne,Switzerland,andherdegreeinliteratureandlinguisticsfromtheNationalUniversityinCostaRica.ShehaswrittenseveralbooksandmanyarticlesonthecontextualreadingoftheBible,andonfeministreadingoftheBible.InrecentyearsshehasworkedasaBibletrans-lationconsultantforsignlanguages.Forherhermeneuticalworkshehasreceivedseveralawards.–ThisarticleistakenfromRIBLA#62(1.2009,86-95).OriginalinSpanish.1Neil Elliott, LiberatingPaul:The JusticeofGodand thePoliticsof theApostle (New York: Orbis Books,1994).2RichardHorsley(ed.),PaulandtheImperialOrder(Harrisburg,Pennsylvania:TrinityPressInternational,2004; idem(ed.),PaulandEmpire:ReligionandPowerinRomanImperialSociety (Harrisburg,Pennsylva-nia: Trinity International, 1997); idem (ed.), PaulandPolitics:Ekklesia, Israel, Imperium, Interpretation(Harrisburg,Pennsylvania:TrinityPressInternational,2000).3RobertJewett,Romans(Hermeneia:Minneapolis:FortressPress,2007).

BDV


—63—

AsforthepurposeofthelettertotheRomansIhaveusedthecontributionsofJewettinhisrecentexcellentandvoluminouscommentaryonRomans.FundamentalPreliminaryQuestionsThereisaconsensusthatthelettertotheRomanswaswritteninthespringof57,fromCor-

inth. It isalsogenerallyacceptedthat thepersonchargedwithdelivering the letter isPhoebe,Deaconess of Cenreas, a port of Corinth, and a benefactor of various Christians, among themPaul.Thirdly,ashehimselfsays,itwasshewhowrotetheletterasPauldictatedit.AccordingtoJewett,it’sveryprobablethathewasaccompaniedbyPhoebeinordertopreachtothedifferentcommunitiesofRome.The style is eminently rhetorical. It is

complicated to decide to which genre ofrhetoricitbelongs,andsothedeliberativestyle has been proposed because of theexhortations and the legal language aswellastheforensicnatureofitslanguage.Nevertheless, we find it interesting thatJewett proposes the demonstrative style,since the discourse bears a diplomatictone,appropriateforthetensesituationinwhich Paul finds himself in terms of thehierarchy of the church in Jerusalem andespeciallybecauseheneedsthesupportoftheRomancommunitiesinordertocarrythegospeltoSpain.4Ifwe compare the authentic letters of

Paulwitheachother,wefindinRomansacertain difference, including the form inwhichhetreatsthosetowhomheiswrit-ing.InGalatiansthethemeofthelawandjustification by faith is discussed, but therhetorical discourse is different. Romansismuchlongerandincontrastwithotherletters, except Galatians, dedicates exten-siveuninterrupted sections to theologicalthemes.The form inwhichhe addresses those

towhomheiswriting,weinsist,isdiffer-entinRomans.ThatisbecauseheisaddressingcommunitieswithwhichPaulwasnotpersonal-lyfamiliarsincehehadnotfoundedthem.Hisrhetoricalstyleissignificantlydiplomatic.Inaddi-tionhefindshimselfinasituationwhichdemandscarefulattentiontotheforminwhichhesaysthings.Therearevariousreasonswhichleadhimtowriteinthisform,besidesthefactthathedoes

nothaveapostolicauthorityasinothercommunitiesbecauseheisnottheirfounder.Hisupcom-ingtripstoJerusalem(15:25),Rome(15:24)andSpain(15:24)areonhismind.HeplanstogotoJerusalemtodeliverthecollectionhetookupinAsiaMinorforthepoor(5:26).Nevertheless,thesituationwith thehierarchy is tensebecauseofhisverypolemicalposition that the Jewswel-cometheGentileswithoutcircumcisionandwithoutfollowingtheMosaiclaw.PaulknowsthatthecommunitiesinRomewerefoundedbypeoplewhocamefromJerusalemandsohewantsto

4Jewett,Romans,p.42ff,analysesthedemonstrativegenreandalsoobservesitsclosenesstoparaeneticandjudicialdiscourse,whichalsoarepresentintheletter.

BDV


—64—

win over the community by explaining clearly his positionwith respect to the equality of allpeoplesbeforeGod(seeRom1-8).On theotherhand,healsoknows that theChristiancommunities inRomeareguiltyof re-

versediscrimination:theGentileconverts,whoarethemajoritybecauseoftheexpulsionoftheJewsbythedecreeofClaudius,arediscriminatingagainsttheJewishconvertsbecausetheyholdontocertaincustomsinrelationtofoodandfeastdays,whichcomefromJudaism(14:1–15:13)Thereforehededicatesagoodpartofhis letter toexplaininghispositionso that therearenomisunderstandings;Iamreferringtohisdecisionwithrespecttotheinclusionofall, JewsandGentiles,asequalpeoplesbeforeGod.Thesituation inwhichPaul findshimself isdelicateand, therefore, ina formwhich isvery

solemnhepleadswiththeaudienceinRomethatinthenameofJesusChristourLordandbytheloveoftheHolySpirittheyprayforhimthatthecollectionmightbereceived„bytheunbelievinginJerusalem“(15:20).But, following Jewett, the fundamental purposeof the letter is to gain support forhismis-

sionaryjourneytoSpain.TheapostleneedscontactsinRomewhomighthelphiminturnwithcontacts in Spain, a place where there are no Jewish colonies, and where they do not speakGreek.5InSpainPaulcannot followthemodelwhich thebookofActspresents tousas to theprocess for the founding of churches. That is to say, beginningwith the Jews, proselytes andthosewhoareGod-fearing,6andendingwithJewsandGentileswhohaveconvertedtoChristian-ity.PaulneedspeoplewhomighthelphimintranslationintoLatinandotherlocallanguages.7TheChristiancommunitiesinRomearepoor,aswewillseeinalittlebit,andsoareunabletofinancethejourney.JewettthinksthatPhoebe,animportantandwealthywoman,wouldbetheoneinchargeoffinancingit.Nevertheless,heneedstobeconsideredinapositivelightandwiththesupportoftheChristiansinRomeinordertoobtainthelogisticalresourcesandthetransla-tors.8Those towhom the letter is addressed, inagreementwith the studiesbyPeterLampe, are

poor.Their locationbetraysthem:thegreaternumberliveinthedistrictofTrastevereandontheViaAppia/Capena.Bothplaces,especiallyTrastevere,areplaceswhichareveryunhealthy,wherepoor immigrants fromeverywherearrive,merchantsandartisans.Thereare,however,signsofChristianswho came together in another areaof amore comfortable social level, butwhoweretheminority.9ItwasinTrasteverewheretherewasaconcentrationoftheJewswhohadarrivedfromJeru-

salem.Thepeopleintheseplacescomefromdistinctculturesandfollowtheirculturalandreli-giouscustoms.Aswecansee from thearchaeologicalexcavations it ishere that theChristiancommunities held theirmeetings. This fact, as Jewett notes,10changes the picturewe have inother communities in Asia, founded by Paul, which count on a benefactor who economicallysupportsthechurchandlendshishouseforliturgicalmeetings.Heretherearenohouses(oikosordomus),butratherbuildingsof3to5floors(insula),generallybuiltofwoodwithapartmentsondifferentlevels.Theyarewithoutaninteriorpatio,withoutcorridors,andwithoutdrinkingwaternorbathrooms.Thepeoplepaid the landlord.This implies that theChristianswouldbeabletocometogetherinoneoftheapartmentsandthattogethertheywouldhavetocollaboratefortheEucharisticsupperandforwhatevercommunityproject.Onthegroundfloorthereweresmallbusinesseswhere10to20Christiansmightmeet.

5Ibid.,p.74ff.6ProselytesarethoseGentileswhoconverttoJudaism,arecircumcisedandwhofollowthelawofMoses;theGod-fearingarethosewhoconverttoJudaism,butwhoarenotcircumcised.7Jewett,Romans,p.79.8Ibid.,p.89f.9SeePeterLampe,DiestadtrömischenChristenindenerstenbeidenJahrhunderten (Tübingen: JCBMohr-Paul Siebeck, 1987); Elsa Tamez, Contra todacondena: la justificaciónpor la fedesde losexcluidos (SanJosé:DEI,1990),p.109ff.10Jewett,Romans,p.64ff.

BDV


—65—

Culturally, those towhom the letter iswritten are Gentiles in theirmajority. This ismadeclear in various parts. There are also Jewish converts, also surely proselytes and God-fearingconvertstoChristianity.Therelationsamongthesegroupsfromdifferentculturalbackgroundswasgenerating tensionsanddiscriminationamong themembersof thecommunities.PossiblymanyJews,especiallytheleaders,hadleftasthoseexpelledbythedecreeofClaudiusintheyear49 (see Acts 18:2) and the Gentiles gained space and leadership; with their return conflictsarose.ContributionsoftheLettertotheGrass-rootsLatin-AmericanProcessPaul iswritingtothecommunitieswhich live inthecapitalof theRomanEmpire.Theyare

experiencingconflictsbecauseofrelationalproblemsowingtoreligiousandculturaldifferences.Inaddition,inrelationtosocialclass,themajorityispoor.Thesecharacteristics,properalsotothepeoplesofLatinAmerica,beingpoorandofdiverseculturesandspiritualities,subjecttotheneoliberaleconomicsystemwhichiswreakinghavoconthecurrentcrisis,leadsustofocusonthe followingkeys for reading in light of theLatinAmerican context: emphasis onmutual re-spect,warinessbefore thestructuralsinwhichenslavesand leads toruin,andtheproblemofblindobediencetoalawwithouttheinterventionofconscience.Theletterisaninvitationtoliveas thosewhohaverisenandtowalk in thenewnessof thespirit.Letusstart fromaconcretedailyproblem, thatofdiscrimination,whichwill leadPaul toproposeuniversal theologicalaf-firmations.GettingInsidetheDifferencesChapter16,many timesoverlooked, is fundamental inunderstanding theexistingdiversity

amongthemembersofthedifferentcommunitiesinRome.Bylookingatthenamesonecande-ducetheirculturalandeconomicbackground.WefindGreeknames,JewishandLatinones.ThemajorityhaveGreeknames(19persons).This fact, inagreementwith theexperts, signals thestatusofslaveorfreeman,sinceitwasthecustomtogivethemtheseGreeknamessuchasHer-mans,Olympas,Persis,etc.;althoughweareabletosaythesamethingabouttheLatinnames,suchasJulia(16:15),whichisalsousedforslavesinRomanhouseholds.SomeofthosewhoareJewishuseGreeknamessuchasAndronicusorHerodion,orLatinonessuchasAquila,Prisca,JuliaandRufus.Besides the26namesofmenandwomen,Paul sendshis greetings to at least fivedistinct

communities.In16:5aPaulgreetsthosewhomeetinthehouseofPriscillaandAquila;in16:19theChristiancommunityamongtheslavesofAristobulus;in16:11bthecommunityamongtheslavesofNarcissus;in16:14bthecommunity(brothers)whoarewithAsyncritus;andin16:15bthe community which is with Philologus, Julia and others. This last community he calls „theSaints”,possiblybecausetheirbackgroundisJewish.This variety of namesmakes clear to us their cultural identity (Jewish/Gentile) aswell as

their socialandeconomicstatus.PriscillaandAquila,because theyhaveahouse inwhich thechurchmeets, are presumed to have amore comfortable position in distinction to the othercommunitiessuchas thoseof slaveswhomeet in thehousesof typicalneighbourhoods (insu-la).11Thetensionsbetweenandwithinthecommunitiesappearclearly inchapter14andalso in

partofchapter15.It’sveryprobablethatatthistime(57C.E.)thetensioninsideJudaismamongthosewhobelievedthatJesuswastheMessiahandthosewhodidnothadsodeepenedthattheywereonthebrinkofseparatingintotwodistinctreligions.12Paultriestoavoidthis,encouragingthemtowelcomeeachotherwithoutdemandingthattheotherchangehispositionorthatonehave dominion over the other. The concrete and daily problem is that some eat only certain

11Thefactthathesays„tothoseof”indicatesthattheyaresomeone’sslaves.12See JamesWalters,EthnicIssuesinPaul’sLettertotheRomans:ChangingSelf-definitionsinEarliestRo-manChristianity(ValleyForge,Pennsylvania:TrinityPressInternational,1993).

BDV


—66—

foods and observe special days because of questions of religious tradition, and others do notdistinguishneitherbetweentypesoffoodnorbetweenthedays.PossiblythisdealswithJewishChristians(orproselytesorthosewhofearGod)whostillfol-

lowcertainprescriptionsof theMosaic lawandGentileswhodonot feelboundby thesecus-toms.Theseareconsideredstrongwhiletheothersarecalledweak.Paulencouragesthestrongtoembracetheweakandtheweaknottojudgethestrong.In15:3hewrites:„theonewhoeats,shouldnot lookdownontheonewhodoesnoteat;andtheonewhodoesnoteat,shouldnotjudge the onewho eats either, because God has drawn close to him.” In the community oneshould not judge nor depreciate the other because of questions of tradition or appearances(14:10).Thesearequestionswhichweakenthecommunity,fragmentitandcausetheplanofthekingdomofGodnottobeseenwithclarity.Thereforeheaffirms:„thekingdomofGodisneitherfoodnordrink,butjusticeandpeaceandjoyintheHolySpirit”(14:17).

ThecommunitieslivinginthecapitaloftheRomanEmpirehavemanyproblemstodealwith,suchaspoverty,insecurity,tax-es, discrimination on the part of Romancitizens, persecution for rejecting the cultof theEmperor,etc.The internalwearonthe communities jeopardizes the commu-nitarianplanofGod.Thereforewhatneedsto be encouraged in the community andamong the communities iswhatmutuallybuildsupandleadstopeace(14:19).The so-called „strong”who feel free to

eat everythinghave to take the first step;these,whoareprobablyGentilesorChris-tian Jews likePaul, ought to abstain fromgivingscandaltothosewhobelievethatitiswrongtodrinkcertainliquids(wine)orto eat certain foods (meat) (14:21). Per-sons come before personal satisfaction.Buttheexhortationisforeveryone.Thosewho eat neithermeat nor wine nor cele-brate particular days are not to be criti-cized either. Therefore Paul resumes hiscall:„therefore,drawclosetooneanotheras Christ has drawn close to you for thegloryofGod”(15:7).Whatdothecircumstancesofthattime

say to us in Latin America today? One ofthe tasks of Christians in today’s global-

izedworld is to learn to livewithothercultures,whetherChristianornot.ChristianmenandwomenhavetolearntolivewithChristiansofotherculturesandraces,whosharetheBibleasthenorm,butwhohavedifferentpracticesofworshiporstylesoflifeinaccordwiththeirChris-tiantradition.Thediscussionswhicharecentredonthedetailsofthelifestyleoftherest,andinjudgingtheother,notonlywastealotofenergyuselessly,buttheycancausethelossofvisionoftheplanofthecommunity.ThetextofRomansseenhereteachesthisamongotherthings.ButinadditionChristiansoughttolearntoliveside-by-sideinconstantdialoguewithother

cultureswhichconfessanotherreligion,andwhichareguidedbyanothernorm.Currentglobali-zationunitesus,andthestruggleforjusticeagainstviolenceandagainstthedestructionoftheenvironment is a demandwhich ought to lead us to overcome confessional barriers. And alt-houghthelettertotheRomanscontributestoacertaindegreetointerreligiousdialogue,stillitbringsittoacloseinthefaithofJesusChrist:allofcreationcontinuestomoan,waitingforthe

BDV


—67—

revelation not only of Christians of different cultures but of all peoples of all religions of theworld.Humility, respect,openness, listening,knowing theotherand thepraxis for justiceare fun-

damental for interreligious dialogue. Intercultural dialogue which starts with the belief thatone’sownChristianreligionissuperiorisnotadialogue.Humilityistheindispensableingredi-entforanyinterreligiousdialogue.Inadialoguegenuineopennesstolisten,tolearnandtoun-derstandtheothercultureiswhatmakesthedialoguenotanofficialecumenicalfarce.RelatingthispassagefromRomans(14:1–15:13)withthefirstpartoftheletterwhichspeaks

aboutthejusticeofGod(Rom1-8)whichwewilltakeupagaininthefollowingpoint,wereabletoconcludethe following:1) the justiceofGodhasbeenrevealedtoallcultures;noculture isperfect.Theenslavingdomination,whichPaulcallssin,makesnoexceptionsamongpeoplesorpersons;allarecalledtoperfectionforthecommongood.2)Inorderforthisinterculturaldia-loguetooccur,wehavetoalwayshavepresentthevisionthatunitesus,thatis,theplanwhichseeksthecommongood.Discussionsoughtnottofocusoncritiquesordepreciationofdifferentculturalpractices,thuslosingthehorizon.3)Andlastly,weoughttoacceptthechallengeofliv-inginsolidaritywithminorityculturesandthosewhichareexcludedandagainstwhichthereisdiscrimination.TheAvaricewhichLeadstotheDeathofAllandtoStructuralSinTosituateoneselfinsolidaritywiththepoorofdifferentcultures,opinionsandspiritualities

isimportantbecauseweliveunderasystemwhichforPaulleadstothedestructionofall.Thissystemhecallssin.Variousscholarssincethe90shavebegunto linkthe lettertotheRomanswiththeRoman

Empire,andthegrassrootsreadingfromLatinAmericadoesnotdosoinanotherform.Theter-minologyutilized,whichtodayweconsidertobedeeplytheological,wasutilizedinMediterra-neanantiquityindailylanguage;gospel,Saviour,faith,sonofGod,Lord.WeknowthesetermswereusedfortheEmperorwhowasconsideredtobeofdivinelineage.Let’srememberthatheisconsideredadivinesonofGod,LordandSaviour,whobroughtpeacetotheworld.13Inaddi-tion, triumph inwar, the birth of a son, the anniversary of the Emperor are considered goodnews.Onthecoinsonereadsjusetfides(lawandfaith).14AllthesetermsareusedbyPaulinhislettertotheRomansbutthereappliedtoJesusChrist.

It’s not by chance that Paul has spoken in this form to the Christians of Rome; his audiencewouldimmediatelygraspthelink.PaulinhisthesisexplainsthejusticeofGodasajusticediffer-ent fromthe justiceof theRomans,apeopleexpert in laws,andnotonlythe justiceofGodassomethingseparatefromtheMosaiclaw.Andsowefindtwoimportantaspectsinconnectionwiththecontextofthefirstcentury.On

theonehandthejusticewhichGodoffersheofferstoallpeopleswithoutdistinction.Thereforethereshouldnotbediscriminationofoneagainsttheother.Ontheotherhand,thejusticeofGodisdifferentfromthejusticeoftheRomanEmpire,manifestedinitslawsandinthefamousPaxRomana.ThejusticeofGodisfullofgrace.Itisnotaboutmerit,nordoesitdemanditbutfavoursthosewhoareexcluded.Thatistosayitischaracterizedbyhismercy.InordertocometothisconclusionPaul,inthefirstthreechaptersofhislettertotheRomans,

describeswhatsinis(amartia).Thetermappearsinthesingularandispersonified(3:9).Itre-ferstothepowerwhichenslavesandleadstodeath.ThisconceptiskeyinordertounderstandtheexistingsysteminthefirstcenturyintheRomanEmpireandtheexistingsystemtodayun-

13SeethefamousinscriptionofPrienewhichpraisestheemperorwhoendedthewarandbroughtpeace.Accordingtothis,fortheworldthebirthofDivineAugustuswasthebeginningofthegoodnewsofpeace.14About this terminology seeNéstorMiguez,Nocomolosotrosquenotienenesperanza:estudiosocioec-onómicode1Tesalonicenses(doctoraldissertation:BuenosAires: ISEDET,1989);NeilElliott,LiberatingPaul.

BDV


—68—

dertheeconomicglobalizationofneoliberalpolitics.We’vealreadyspokenaboutthis inotherarticles.15Herewewanttotakeupinsummaryformtheissuethattodaywearelivinginaprofound

crisisoftheneoliberalsystemandareseeingtheresultsofhowit is leadingtotheruinofthemajorityofpersons,notonlythepoor.Theso-calledsavagecapitalismwhichopenedthescan-dalousgapbetweenthepoorandrichnowisaffectingthesectorsinbetweenandeveryoneelseinsomeform.Onlyadifferentkindofjustice,adifferenteconomicmodel,canhelpusgetoutofthemireinwhichtheunregulatedsystemofthefreemarkethasplacedus.Themotto„lethimsave himself who can”, promoted by excessive individualism, cannot save even the one whowishestobesaved.Beforetalkingaboutsin,Paulmentions it in1:18,alludingtothecomplete inversionwhich

controlstheworldandwhichiscondemnedbyGod:„ineffect,theangerofGodrevealsitselfoutofheavenagainsteveryimpietyandinjusticeofhumanbeingswhichimprisonstruthin injus-tice”.Heexplainsthisinversioninaslowrhythmfrom1:19to3:9referringtothepracticesofinjusticeofhumanbeingswho,motivatedby theavariciousdesires (epithumia)of theirheart,havebeenconstructingtheinversionofsociety„imprisoningtruthininjustice“.Wisdomliteratureseesthisreversalinthefactthatwhilethingsgoverywellfortheimpious

theygobadlyforthejustperson.ForPaul,followingthewisdomtradition(Wis13:1–9)andtheprophetic tradition (Jer22:13–16), this is a rejectionof theknowledgeof the trueGodor thevenerationofidols(1:23).ThepracticesrevealafalseknowledgeofGodbecausethesepracticesaredirectedbyegotisticalandgreedydesires.Thisisthepointonwhichwewanttofocus:avariceandegotismasthestartermotorwhich

generatestheconstructionofstructuralsin.Structuralsin,visibleinthesysteminwhichethicalvaluesareinverted,hastakencontrolofall insuchawaythattoconvinceisolatedheartsthatavariceisnotsomethinggoodisinsufficient.Ifindeedsystemicchaosarisesfromgreedydesires,thesolutionisnottoconverthearts,but

rather lies inanewcreationwhichcomes fromsystemic justice: the justiceofGod, that is thejusticeofthereignofGod,whichisrevealedforall,victimsaswellasthevictimizers.Becausebeneath sin (amartia) or a sinful system, including thosewhobelieve that, according to theirownlaws,theycanpresentthemselvesasjustbeforeGodinfactcannot.Theirpracticesbetraythem,becausetheypromulgatelawssuchas“donotsteal”andthentheysteal(2:21).Paul laysoutthisargument inChapter2ofRomansinordertomakeitclearthattheJews,

whofeelfreefromsinbycountingonthelawofMoses,arealsosubjecttosin(2:9–29).ForthatreasonPaulgoesbeyondwisdomliteraturetoconceiveofsinasapersonifiedpowerwhodomi-natesallhumanbeings,goodandbad.Uncontrollable greed today manifested principally in housing mortgages, was the match

which caused the explosionof the global financial crisiswhichwas thedeepest in the last79years.Wantingtomakemoneyeasily,speculating,withoutregulatoryethicalrules, ishavingadisastrousresultwhichisdraggingeverybodytoruinationinoneformoranother.16Todaymorethaneveronecanseewithgreaterclaritytheconsequencesofastructuralsinwhichispromot-edbygreed.Inthe90slargecorporationsandthosepeoplewhoweretherichestintheworldsaw greed as a virtue; today they are suffering the consequences: exorbitant unemployment,evictionoffamiliesfromtheirhouses,insecurity,fearandsuicides.TheeconomistPaulKrugman,Nobelprizewinnerineconomicsin2008,asserts:thisisoneof

thosemoments when an entire philosophy has been discredited. Those whowere defendinggreed as good and that markets ought to be self-regulating are now suffering catastrophe.17Speakingaboutthesametheme,thatis,ofthecurrentfinancialcrisis,thetheologianHansKṻng

15SeeElsaTamez,„LibertadNeoliberalylibertadpaulina”,Pasos(1997)79;eadem,„ElDiosdelagraciaversusel„dios”delmercado”,Concilium287(2000)139-48.16Forananalysisofthecurrentsituation,see:WimDierckxsens,LacrisismundialdelsigloXXI:oportuni-daddetransiciónalpostcapitalismo(SanJosé:DEI/Desdeabajo,2008).17InterviewforElPaís,15March2009,Sevilla,conductedbyA.GonzálezandM.A.Noceda.

BDV


—69—

notedinaninterview:„ingreedhumanbeingslosetheir ‘souls’,theirliberty,theircomposure,theirinnerpeace,andwiththatallthatmakesushuman“.18GreedinthetimesoftheRomanEmpireshoweditselfinmanyforms,especiallyinthecrea-

tionofwarsofconquestinordertoextracttaxesfromthosedominated,andinconcentrationoflandonthepartoftheelite.Butnotypeofpersonswasexempt,suchastheinvestorsandspecu-latorsinthepopularhousingofthattime.TheChristiancommunitiesinRomeknewverywellwhatgreedwas,sincetheysufferedfrom

itindailylife,forexample,inthecollectionoftaxesfortheRomanempire,suchastheexploita-tion of private investors in the construction of housing. In the study of the insulaewhere thepoor lived in Romewe read often about the greed of the ownerswho rented the apartment.Therewereelegant insulae, inotherneighbourhoodsofhighersocial status,but the insulae inthepoorneighbourhoods,aswe’vesaid,were,ingeneral,buildingswithverysmallapartmentsrightupagainsteachother.Theinvestors,inordertobenefitfromeveryspace,attimesdidnotallow for an interior patio nor lightnorcorridorssomeofwhichweresosteep that theyweredifficult towalkupformany,sincetheyhadtopassbyvariousapartmentsbeforetheycouldarrive at the one they were lookingfor. The owners, because of greed,used building materials of less cost,and since they wanted to get thegreater return, they began to con-structupto5or8 floorswhichcom-monlywouldhavebeen3to4floors.Of course this caused buildings tocollapse. The material used waswood, the reason because of whichfires were frequent, since oil lampswereused for lighting. Fires and col-lapseswereamongthemorecommoncausesofdeath.Sincethetimeof thegovernment of Julius Caesar it wasnecessary to make laws in order toregulate this construction with re-spect to height and constructionma-terials(bakedbrick).Eventhoughwefind corruption and speculation onthe part of investors, such that it issaidthatthefireinRomewhichNeroblamed on the Christians, had as itsbackground to eliminate the insulaewhichcauseddeathinordertorecon-structthecity.Nooneisexemptfromtheevilofgreed,sincethegooddesiresoftheheartjustasgreedyde-

sires forman intrinsicpartof thehumancondition.And frequentlyPaul recognizes thatwhatonedoesnotwanttodo,onedoes;andwhatonewantstodo,isnotwithinone’sgrasp(7:15).Nevertheless theapostle insists that the spirit is able toorient theheart towardgooddesireswhichcanbeconvertedintogoodworks(8:6;cf.Gal5:22).Paulspeaksaboutstructuralsinasakindofmireoutofwhichthereisnoexitexceptbythe

intervention of the justice of God. Nowadays, in the face of the crisis, the economist Wim

18Bahianoticias.com.Informaciónciudadanaysolidaria,23February2009.

BDV


—70—

Dierckxsensaffirmswithhopethatthecollapseoftheneoliberalsystemoffersanopportunitytodevelopnewformsofeconomicrelationsandlifestyles.19GraceandLawinWorldsGlobalizedbytheInterestsofEmpiresAnotherofthevitalcontributionsofPaul,asmuchinRomansasinGalatians,ishisanalysisof

thelaw.Weonlymentionedthisinpassing.Thethemearisesfromhisself-critiqueofthelawofMoseswiththeintentionofclarifyingthatobservanceofthelaw,asgoodasitmightbe,doesnotsavenorjustifypersons.InthewaythatthoseofJewishcultureasmuchasnon-JewsareequalbeforeGod,theyhavebeensubjectedtosinandneedadifferentlogicforthelawtobeabletoovercomethestateofthings.ThislogicPaulcallsgrace,eitherfaithorspirit.Paul,inhisanalysisthatgoesbeyondthelawofMoseshasinmindhisownnegativeexperi-

enceofthislawaswellasofRomanlaw,seeinginitsobservanceactsofinjustice.Chapter7ofRomansisaveryimportantanalysisandonestillvalidtoday,whichPaulmakesaboutthelogicofthelaw.ForthatreviewIrecommendmyarticlewhichappearedinRIBLA51:

BasicallyPaultreatstwopointsinthischapter(Romans7)ofaclarifyingcharacterwithrespecttothelaw.Verses7:7–13explainthedisastrousrelationshipbetweensinandlaw,astheconsequentannihilationofconscience;verses7:14–24layoutthedisastrousrela-tionshipbetweensinandthehumanperson.Inbothcasesthefundamentalproblemliesnotinthelawnorintheperson,butinstructuralsin(amartia)whichconvertsthelawandhumandesiresintoitsmechanismsforeffectivenessandforexhibitingitsdestructiveanddeathdealingpower.20

Thisthemefindsitspertinencejustnowasweareexperiencingthecrisisofanunregulatedmarket,thatis,whichdoesnotadmitofinterferenceorregulationsfromthestate.Thelawofthemarket,asneoliberaleconomistshaveimposedit,issuccessfulwithouttheinterventionofrea-son,andwithouttakingintoaccounteithercircumstancesorplaces.Suchirrationality,inordertoberealizeddidnomorethanexcludemanypeoplecouldnotcompete.Butthechaoswasag-gravated by not having regulated themarket nor having placed controls on the greed of thebankerswhowere receivingmortgagesonhouseswith interestwhichwereunpayable in thelong run. The owners of these houses, fromone day to the next, found themselveswithout ahouseandwithagiganticdebt.Millionsofpeoplearelivingthis,notonlyintheUnitedStates,butinotherpartsoftheworld,

caughtinthesameneoliberalsystem.Morethan50%havenotbeenabletopayfortheirhomeandthousandsarenowdisplacedbythelaw.Theobservanceofthelawindispossessingthou-sandsofpeoplefornotbeingabletomaketheirmonthlypaymentshowsinapatheticwaywhatPaulaffirmsaboutthedisastrousrelationbetweensinandlaw(7:13). Ineachcaseofevictionandunemploymentahumantragedyislivedoutandsincommitted.NowthenewPresidentoftheUnitedStates,BarackObama,togetherwiththeSenateandtheHouseofRepresentativesareinterveninganddemandingcontrol.Verymuchtoolate.Chapter6ofthelettertotheRomansisaninvitationtoliveanewwayofbeinghuman,tobe

guidedmorebydiscernmentinfavourofthelifeofpersonsandnotofthelaw,sincethelifeofpeopleisalwaysaboveanylaw.Thelawisgoodonlywhenitservesthelifeofpersonsandpeo-ples.Romans13:1-7Thesesevenverseshavebeenaproblemforrereadingthetext,sincePaulaskstheChristian

communitiestosubmittotheconstitutedauthorities,inthiscaseImperialRome.Itwouldseemthathetossesasideallthecontributionswhichhehasmadeaboutthegiftoffreedomfromthelawand sin anddeath. SenéVidal resolves theproblembyaffirming that that is anunknown

19Ibid.,p.40ff.20SeeElsaTamez,„ElSistemapecaminoso,laleyylossujetosenRomanos7,7-25”,RIBLA51,2.2005,79-85.

BDV


—71—

Paulineinterpolation21,sinceitcontradictsalloftheprinciplesofPaulhimself.Othersassertthattheintentionofthistext,amongotherthings,andwithallofitslimitations,istosafeguardthefragilepersecutedcommunities,sincethesedonotwanttopaytaxesandthatplacestheminadangerouspositioninfrontofthegreedycollectors.22Jewettconsidersthissectionasauthenti-callyPauline,butcontradictory.ItisparadoxicalinthesensethatthecritiquewhichPaulmakesinhisletterofthesystemofpatronageandhonourandshame,herehemakesonthesideofex-hortingpeopletorenderhonourtotheEmperorandhisauthorities.AccordingtoJewett,thisisduetothefactthatPaulneedsallthehelphecangetfromthesysteminordertobeamissionaryinSpain.23Theapostlenever imaginedthecatastrophicrepercussionsthat this texthashad inhistory,aboveallinsystemsofdictatorship.ConclusionTheletterofPaultothecommunitiesofRomeisadocumentnotonlypertinenttothecom-

munitiesofRomewhichwerepersecuted,discriminatedagainstandwhichhad internalprob-lemsofinterculturaldiscrimination,butisadocumentwhichisparticularlyvalidforthecurrenttimes.Ifinthe90s,whentheworldandthesocietyoftheglobalizedmarketwerebeingrecon-figuredandthatofneoliberalpoliticsbeingimposedastheonlyalternative,wetheologiansandBiblicistsweregettingaglimpseoftheconsequencesforthoseonthemargins;todayatthebe-ginningofthefirstdecadeofthe21stcentury,thiscritiqueagainbecomesindispensableinthefaceof theeconomiccatastropheofwhichweareallwitnessesandvictims.Wemightsay thesamewith regard to the intercultural tensions of theChristian communities ofRome and theunavoidableinterculturaldialogueinourLatinAmerica.

21SeeSenénVidal,LascartasoriginalesdePablo(Salamanca:Sígueme,1996).22SeeUweWegner,„Romanos13,1-7:LosCristianosylasautoridades:unalecturasociológica”,RIBLA4(1989).23Jewett,Romans,p.803.

BDV


—72—

BibleTranslationandReconstructionHermeneutics

JEAN-CLAUDELOBA-MKOLE•UniversityofPretoria

1.IntroductionJesseN.K.Mugambiremainsoneofthebest-knownproponentsofreconstructiontheologyin

Africa.ThefirstgoalofthispaperistoappreciateMugambi’scontributioninthelightofothersimilar writings, especially those from the Kinshasa school of theology and Charles Villa-Vicencio.Generallyspeaking,thereconstructionparadigmismeanttorebuildallsectorsoflifein Africa, including churchministries of which Bible translation constitutes to be an integralpart.That iswhythesecondgoalof thisstudy is toshowwhetherreconstructionparadigmisabletocontributeanythinginthefieldofBibletranslationandwhetherthelattercanenhancetheformer.ThenthepaperwillfirstexposesomecontentsofAfricanreconstructionhermeneu-ticswhilethesecondpartshalldealwithabriefhistoryofBibletranslationinAfrica,whereanycontributionbyreconstructionhermeneuticswillbehighlighted.Africaistakeninageograph-icalsenseandreferstotheland,peopleorcultureofthecontinentwhichbearsthatname.Theconclusionwillsummarisethefindings.2.ReconstructionHermeneuticsReconstructionHermeneutics inAfrica ismost associatedwith theKenyan JesseN.K.Mu-

gambi,theSouthAfricanVilla-Vicencio,andtheCongoleseKäMana.Forsomescholars,itrepre-sentsanewflowofthoughtwhichstartedin1990underthepatronageoftheAllAfricaConfer-enceofChurches (AACC). It claims toofferanalternative thinking formobilising resources torebuildthePostCold-WarAfrica,atopicthatmightnothavebeenadequatelyaddressedbyearlyparadigmssuchasinculturationandliberation.However,itseemsmoreconstructivetoconsiderinculturation, liberation,andreconstructionasparticulareffortsofarticulatingcontextual the-ologyinAfrica.Eachofthem,andevenallofthemtogether,constitutesanunfinishedtasktotheextent thatnoneof themcanclaimtoofferalonetheexhaustiveandfinalapproachtoAfricanreality.Furthermore,allthreeaimatthesameultimategoal,namely,thebettermentofspiritualandsociallifeinAfrica.Therefore,itisnotsurprisingtofindmanyaspectsoftheiragendaandexpressionsoverlapping.Moreinterestingly,theKinshasaschooloftheologyhasbeenwrestlingwithallthreeparadigms,evenifsomescholarsmayassociateKinshasawithinculturationonly.ThefirstsectionofthispartwilltrytoshowhowthethreeparadigmsarearticulatedintheKin-shasaschooloftheology.Thesecondandthethirdoneswillexplorehowreconstructiontheolo-gyhasbeendevelopedbyCharlesVilla-VicencioandJesseN.K.Mugambirespectively.2.1ReconstructionHermeneuticsintheKinshasaSchoolofTheologyKinshasaschooloftheologyreferstoatraditionofthoughtgeneratedamongCongoleseand

otherscholarsthroughacademictraining,teaching,researchorpastoralinvolvementatCatholicFacultiesofKinshasasince its foundation in1957. Ithasbeenfocusingoncontextual theology

• JeanClaudeLoba-Mkole (OP,STD,PhD isaGlobalTranslationAdviserwith theUnitedBibleSocieties(Nairobi,KE)andResearchFellowwiththeFreeStateUniversity(Bloemfontein,SA).Hisresearchareasinclude New Testament Exegesis (Synoptic Gospels and Pauline Literature), Bible Translation Studies(FunctionalistTheories),BiblicalCanonCriticism.His favourite interpretativetoolsconsistofhistorical-critical,literaryandculturalparadigms.

BDV


—73—

withaparticularemphasisoninculturation.Theschoolinheritedthisconceptfromsomeimme-diatepioneerslikeLaPhilosophieBantouebyPlacideTempels(1948)andfromacollectivebookentitledDesPrêtresnoirss’interrogent(1956).Inculturationgenerallymeansaprocessofgospelincarnationinacultureandtheevangelizationofthecultureoraconstructivedialoguebetweenbiblical, traditional, and contemporary cultures. LaphilosophieBantoue andDesPrêtresnoirss’interrogentadvocatedtheneedforevangelisingAfricainawaythatbothpromotesitspositiveculturalvaluesanddiscouragesonlythenegativeones,insteadofdemotingAfricancultureasawhole.For theKinshasaschoolof theology, the theologicaldebate that tookplace in1960be-tweenTharcisseTshibangu(1960:333–46)andAlfredVanneste(1960:346–52)aboutthepos-sibilityofAfricantheologymarkedamoreacademicstartofinculturationtheologyinAfrica.In1961,theEpiscopalConferenceofD.R.Congoadoptedandintroducedinculturationasthekeypastoraloptionforthechurch.Thisoptionenvisionedthegrowthof localchurchestobecomeself-supportive in terms of staff,theology, liturgy, and funds. Unsur-prisingly, such an option certainlytriggered a movement of liberationfromdependencyonexternalforcesinallvitalsectors.Consequently,theKinshasa school of theology hasrightly been depicted as a theologyof inculturation and promotion-liberation (Ngindu-Mushete 1989:107; Bujo & Ilunga-Muya 2003/6:67).Morerecently,aninculturation-liberation paradigm is being devel-opedwithnewerinsightsfrombibli-calexegesisthroughthemethodsofinculturation biblical hermeneuticsorinterculturalexegesisandmedia-tions (Matand 1998:143–67; Ci-lumba 2001; Loba-Mkole 2005).Though they characterise the Kin-shasa school of theology, incultura-tion and promotion-liberation con-cernsgobeyond this school, as it isevidenced in theworksof otherAf-rican theologians (Bujo & Ilunga-Muya2003/6).Reconstruction hermeneutics in

the Kinshasa school of theologyemergedwiththephilosopher,theo-logian, and Catholic priest N.Tshiamalenga (1981:71–80), wasrelayedbyaPan-AfricanCatholicChurchinstitution,theSymposiumofEpiscopalConferenceofAfricaandMadagascar(SECAM:1985)andwasmorevividlyadvocatedbytheLutherantheolo-gian KäMana (1993; 1994; 2000). Borrowing this concept from K. O. Apel and J. Habermas,Tshiamalengadefinesreconstructionasacriticalsynthesisofvarioussituationsputintowords,andofameaningfulwholeofphilosophicaltextsstartingfrompre-existingcollections.Itimpliesa deconstruction of the received sense and its reconstruction with an enriched sense.Tshiamalenga presents four steps of reconstruction applicable to African philosophy: (1) thechoice of topics, (2) faithful and critical reproduction, (3) historical and/or systematic recon-struction,and(4)creativephilosophicalproduction.Faithfulandcriticalreproductionreferstoagenuineandrationallyjustifiedrenderingofthecollectedtraditions.Historicaland/orsystemat-icreconstructionrequiresfindingaunifyingwhole,thankstoajudiciouschoiceofoneorseveraloperational concepts. Creativephilosophical production is achieved as anAfricanphilosopher

BDV


—74—

answersuniversalquestionsofhumanityanditsdestiny,inconsonancewithAfricanandglobalsources.Manyphilosophershavepracticedasimilarsystemicreconstructionofpreviousphilos-ophies or traditions. This applies to Platowith the notion of ideas, Aristotlewithmatter andform,Descarteswithevidence,Kantwiththetranscendentalsubject,MarxandEngelswiththeclass struggle, Tempels with life-force, and Nyererewith „Ujamaa.” Tshiamalenga himself came up withthe philosophy of „bisoity,” which is a neologismcoinedfromtheLingalaword„biso,”meaning„we.”Itunderscorestheabsoluteprimacyofthe„we”overthe„I-You.” On a global scale, „bisoity” is systematicallyfoundedonthephilosophyof language(ApelandHa-bermas), yet it strongly resonates with the Africanphilosophy of solidarity or that of Nyerere’s Ujamaa.For Tshiamalenga, this process of semio-pragmaticreconstructioncanbeextendedtoAfricantheology,aswell. It just requires the latter to integrate the fouressentialmoments in its research endeavour, i.e., se-lection of topics, faithful and critical restoration, his-toricaland/orsystematicreconstruction,andcreativetheologicalproduction.Tshiamalenga’sphilosophicalsystemofbisoityval-

uesAfricantraditionalethics,namelythatoftheLubaethnicgroup(CentralD.R.Congo).Thisethicisdefinedintermsof„ethicsbeforeGod”and„ethicsbeforesoci-ety”.EthicsbeforeGodprobestheheart,butwhatof-fendsGodistheevilintentionratherthanthemateri-ality of evil actions. People, however, are more con-cernedaboutethicsbeforesociety.Thisethic is sum-marisedinfourgreatcrimesdictatedbytheancestors:killing or wounding another, seizing another’s goodsor wife, eating others by sorcery, and adulterouswomen(1974:184).In1985,SECAMinvitedChristianstoengageinthereconstructionofthecontinent:Thecredibilityandpossibilityofevangelisationwillbetothemeasureof itsbeinginac-cordancewiththelegitimateAfricanaspirationtotaketheirdestinyintotheirhands,andtothemeasureof itsbeingat thedisposalof thesearchforsolutionstotheproblemsofthiscontinentanditsreconstruction(SECAM1985:#77).

Kä Mana (1993:45) criticises the inculturation-liberation theology as inadequate for post-colonialAfrica,andembracesthereconstructionmodel,asproposedbyAACC.Hedoesnotrefereither toTshiamalengaor to SECAM.He credits JoseB.ChipendaandAndréKaramagaas theinitiatorsofreconstructiontheologybeforeAACCcouldadoptitin1990.ForKäMana,thispara-digmwastimely,sinceafterthefailureofthirtyyearsofindependence,Africaneededtorecon-structsustainableeconomies,humanpolicies,creativesocieties,andculturescapableofhistori-calundertakings.KäMana(1993:117–8;1994:216–22)positsfourethicalandpracticaltasksofreconstruction

theology.These include incarnation (being immerged in the lifeofAfricansocieties),questiontime(contestingeverythingwhichalienateshumandignity),liberation(freeingtheimaginationtoovercomepsychologicalillness,politicalinability,culturaldreariness,andeconomicanguish),andinnovation(plantingtheseedoftheKingdomofGodonthepolitical,economic,social,spir-itual,andmoralsitesofthecontinent).Moreinterestingly,KäMana(1993:197)recognisesthatliberation,inculturation,andreconstructionarethreeinseparablepartsofthesamelifeexperi-ence.Whileoverloadedby sorrowful life experiences,Africansdreamabout life in abundancepromisedby JesusofNazareth.Theprojectof reconstructingAfrica finds its strongestbiblical

BDV


—75—

foundationinJohn10:10(KäMana1994:101).JesusofNazarethandChristologyareattheheartofreconstructiontheology.JesusisportrayednotonlyasthefounderofChristianfaith,butalsotheverypersonwhoconstitutestheradicallogicoflove.Becauseofhim,reconstruction’sethicsimpliesafightfor,in,andbylove.Thisismanifestedbythelogicofgivingandsharing,creatingtheother inhis/herveryhuman image,makingconcrete solidaritiesbasedonhumandignity,andallowinganewworldinwhichallareonebylove(1993:191–3).EvenifKäManadoesnotmakeuseofinsightsfromTshiamalenga,heendsupdoingwhatthe

latter has recommended for African theology, namely, deconstructing and reconstructing. AsValentinDedji(2003:141)putsit:

Notonlyhe[KäMana]ispromptatdeconstructingmostoftheological,ideological,andso-cial theories that have hitherto characterised intellectual debates in Africa, but he alsosuggestsalternativepatternsofcreativethoughtandreconstructiveaction.Heexemplifiestheprincipleaccordingtowhich,inordertoreconstruct,onemustdeconstruct.

2.2Villa-VicencioandTheologyofReconstructionIn 1992, Charles Villa-Vicencio published a book entitledATheologyofReconstruction:Na-

tion-BuildingandHumanRights.Thisbookinvestigatestheimplicationsoftransforminglibera-tiontheologyintoatheologyofreconstruction.Theroleofreconstructivetheologyisexaminedwithinacontextofnation-building,weightofdeadgenerations,ruleof lawandvalues,humanrights,politics,economy,andtherighttobelieve.ForVilla-Vicencio,thethemesofeconomicjusticeandthespiritualempowermentofthepoor

continue to be relevant to theperiodof reconstruction in SouthAfrica, EasternEurope, LatinAmerica,andelsewhere.Inadditiontotheparticulardemandsofeachcontext,oneneedstobeawareoffourhistoricalshiftsthathavetakenplacewithintheglobalcontext:

The failureof the economic andpolitical structuresofEasternEurope, the collapseof awidespreadbelief in utopian socialist ideals in theThirdWorld countries, the failure ofWestern-based capitalism tomeet theneedsof thepoor, anew-foundappreciation thateven under themost adverse conditions, the poor rise in rebellion in demand of theirrights(Villa-Vicencio1999:163).

It iswithin thiscontext that theempowermentof thepoorbecomesakeyconceptofVilla-Vicencio’sreconstructionagenda.Herequeststheologianstobeconcernedabouthumanrights,promotingdemocracyintermsofthe„recognitionofdifferenceandtherightofdissent,”aswellasbeing involvedin„mattersofconstitutionalism,theruleof law,humanrightsandfreeelec-tionsasabasisforaddressingtheeconomicproblemsofthepoor”(Villa-Vicencio1999:168).Villa-Vicencio(1999:164–7)offerseighttheologicalobservationsforthechurchtoconsider

promotingasanalternativeorjusteconomythatfavoursthepoor.(1) Theologyasadiscourseaboutthewell-beingofGod’screation,whichimpliesduere-

spectofhumandignity,solidarityandnaturalenvironment:neitherahumanbeingnoranaturalordermustbesubjugatedtounnecessaryexploitation.

(2) Commitmenttoabalancedbudget,althoughonethatfavoursthepoor,inordertoma-terialisetheologicalidealsofthealternativeeconomy.

(3) Thechurchtoworkwithconcernedeconomists,politicalactivists,andexploitedpoorin order to redress situations that benefit the rich and impoverish the poor (trans-nationalcorporations,monopolybusinesses,labour-savingtechnology,etc).

(4) Thechurchtoaskanewwhethertheconcernsofthepoorarebeingpromotedwithinanyparticulareconomicorder.

(5) Supporting specificmodelsof economicgrowthanddistribution to thebenefitof thepoor anddisadvantaged, encouraging small business initiatives, informal trading andagriculturalcooperatives,andprotectingthemfrombeingswallowedupbybigcompa-nies.

BDV


—76—

(6) Addressingseriouslythe issuesofenvironmentalpollutionbythe industrialeconomy(Mugambi&Vähäkangas2001;RAT2004).

(7) Thechurchtodiscernthepractical implicationsoftheologicalworkthatsupportsthestruggleforajusteconomicsystemwithintheBible.ThebiblicalGodtakessideswiththepoorandthedestitute(Lev25;Exod,Amos;Matt25:31–46;Luke1:46–56;etc).

(8) Thechurchto takenoteof the legitimateobjectionofeconomists that „theologydoesnotproducegrain,nordoesitbuildhouses!”However,theologyhastoplayitsroleofbringingforthbasicliberatingbiblicaltraditionsinthestruggleforajusteconomicsys-tem.

InVilla-Vicencio’sreconstructiontheology,„ubuntu”andfreedomareregarded as ethical values. Ubuntu (humaneness) is a key category ofAfrican traditions,where it is understoodas theorganicwholenessofhumanity–awholenessrealisedinandthroughotherpeople.Thisno-tion, in the view of Villa-Vicencio, is enshrined in the Xhosa proverb:umuntungumuntungabantu(apersonisapersonthroughpersons).Hearguesthatubuntu„involvestherealisationofthatforbetterandworseweareshapedbyahostofotherswithwhomweshareourlives”.Ub-untuisasetofmeaningfulrelationshipsthatarecherishedbytradition-alAfricanculture,i.e.,kinshipbyblood,bymarriage,orevenbyassocia-tion(Villa-Vicencio1999:169;Mugambi&Smit2004:83–111).Freedomisabasichumanvalue,whichisnotachievedinaday,oronceandfor-ever. It is ratheranunfinishedprocess (Villa-Vicencio1999:171).Nel-sonMandela(1994:616–7),theSouthAfricaniconoffreedomfighters,acknowledgesthatevenhisliberationoutofjailwasonlyafirststepofalongerandmoredifficultjourney.2.3MugambiandReconstructionHermeneuticsFollowing his article published in 1991, Jesse N. K. Mugambi has

elaboratedonreconstructionmoreremarkablysince1995andonwards(2003). This paradigm was proposed as a new paradigm for AfricanChristian theology and agreed upon during the General Committee ofAACC(1991)heldinNairobiearlyin1990.ForMugambi(1995:2),thisconcept has a multi-disciplinary appeal, as it should be of interest tosociologists, economists, andpolitical scientists.More interestingly,hefindsthatreconstructionshouldbeofinteresttoAfricantheologiansofall doctrinal persuasions, given that the task of social reconstructioncannotberestrictedtoreligiousdenominationalconfines.Accordingtohim,theconceptof liberation„hasbeencloselyassociatedwithAnglo-phone Protestant theologians, having been first popularised by LatinAmerican and African-American theologians”. Inculturation „has beenassociated with some African Catholic theologians, having been firstpopularisedbyCatholicmissionaryscholars,notablyAylwardShorter”(Mugambi1995:2).Mugambi’sreconstructiontheologyor,rather,Chris-tiantheologyofsocialreconstructiontargetsdifferentlevels,whichin-clude personal, cultural, ecclesiastical, political, economic, aesthetic,moral, and theological (Mugambi 1995:15–7; 2003:36–60). Methodo-logically, Mugambi’s reconstructive theology operates by treading„across four modes of intellectual activity – descriptive, prescriptive,prospectiveandpostulative”(Mugambi2003:218).ForMugambi (1995:xv) the „NewWorldOrder”will require anew

understanding of the church or a new ecumenism and a new corre-sponding theology that „shouldbe reconstructive rather thandestruc-tive … inclusive rather than competitive…”. Mugambi (1995:13)

BDV


—77—

acknowledgesthatthenotionofconstructionandreconstructionisinspiredbyengineeringandthesocialsciences.Heneverthelessattemptstoarticulateitasatheologicalparadigm.NehemiahinthebookthatbearshisnameandJesus inMatthew5–7areviewedasexemplary figures in„reconstructivetheologicaltexts”.AccordingtoMugambi(2003:74),thetaskorethicsofrecon-structionrequirestheinputofallmembersofthecommunity.Professionalsandunskilledmem-bersareallinvitedtovoluntarilyplacetheirexpertiseorlabourwhereitisneededintherecon-structionprocess, for the commongoodof thewhole community. Inotherwords, eachone isresponsibletobringhisorhercontributiontotheedificationofbetterchurchandcivilcommu-nitiesinAfrica.Ifhehasbeenaccusedoflackingoriginality,Mugambihasthemeritofstressingthenecessityofbuildingasolidfoundationforanewecumenismthatwouldgiveprioritytoco-operation and amiability over the old antagonism among African Christian churches (Dedji2003:87).Somebiblicalscholarshavestartedtoembracethereconstructionparadigmanduseitasa

biblicalhermeneutical tool.Manusoffersareconstructivere-readingofMark11:15–19,whichreportsthestoryofthecleansingofthetemple.Hismodelofreconstructivereadingproceedsbyestablishing the social-historical context of the story, analyses theMarkan text, aswell as theSynoptic-Johannine revision of the text. He comes upwith some interpretations grounded inpreviousanalysis.HeconcludesthatJesus’actionchallengesustoreconstructourselvesfirstandforemost;andthentogooutintothelargersocietyas„saltoftheearthandlightoftheworld”.ThisconclusionisbasedontheunderstandingofMark11:11–19whichultimatelyportraysJe-susastheReconstructor:„thereconstructorofthedegradationthenationalreligiousandculticcenterhadfalleninto,”and„thereconstructorofthespiritualwellbeingofthetempleworship-pers”(Manus2003:116).Manus(2003:106)isthefirstAfricanscholarwhohaseverattemptedto „demonstrate howMugambi’s theology of reconstruction can be further strengthened, viainterculturalhermeneutics”(i.e.,biblicalexegesis).ItisstrangethatMugambidoesnotrefertosuch an excellent and supportive move in his major subsequent publication. Mugambi(2003:150–53) has a section on „Reconstructive Biblical hermeneutics in Africa,” but fails tomentionManus’workoranyotherrelevantpublication.Nevertheless,inspiredbothbyMugam-biandManus,buteachinhisownways,thepresentworkoffersanotherpossibilityofenhancingreconstructionhermeneuticswithacontributionofbiblicalstudy,using,namely,aBibletransla-tionapproach.Inhisturn,Farisani(2004:56-82)embarksonreadingRom12:1–2inthelightoftherecon-

struction paradigm. His model of reconstruction hermeneutics seems to align views of someexegetesregardingRom12:1–2anddifferentlevelsofreconstructionasdefinedbyMugambiin1995.Onaconcludingnote,hecreditsMugambiandothersforhavingperceivedthechangeintheAfricansituationandtherelevanceof thereconstructionparadigmtorespondto issuesofsocial transformation.FarisaniseemstohavecorrectlyunderstoodMugambi’sviewsabout in-culturation/liberation versus reconstruction. The latter emerged within the context of post-colonialsocialreconstructionwhiletheformerisrelatedtothecontextofcolonialism.Asare-sult,thefocusofinculturationtheologywouldbetomakethegospelrelevanttoAfricancultures,whilethefocusofliberationwouldbetoupliftthepooroutofoppression.Reconstructiontheol-ogy „suggests proactive actions that would denounce poverty and „remove poverty from thesociety”(Farisani2004:78).Inanutshell, reconstruction isahermeneuticalparadigmthathasbeenproposedandsup-

portednotonlybyindividuals(Tshimalanga,KäMana,Villa-Vicencio,andMugambi),butalsobybothCatholicandProtestantcommunities(SECAM,AACC).Inadditiontothefourindividualpioneerswhosupportthisnewparadigmonphilosophical

andtheologicalgrounds,itisencouragingtonoticethatbiblicalscholarslikeManusandFarisanihaveembarkedonthesameagenda.WhatcanBibletranslationsinAfricabenefitfromthismoveorhowcantheyoffertostrengthenit?

BDV


—78—

3.BibleTranslationinAfricaInordertogetaproperpictureofwhatBibletranslationinAfricaiscapableofreceivingfrom

reconstructionhermeneuticsorhowitmayenhancethelatter,itisimportanttounderstandthehistory of Scripture versions on the continent. Furthermore, since this article is probably thefirstworktolinkreconstructionhermeneuticsandBibletranslationstudy,ahistoricalapproachseemstobethebest.Beforeengaginginthisapproach,Iwillgiveabriefoverviewofthemean-ingofBibletranslation.Anytranslationortranslatedtext(includingBibleversions)presupposesdifferentframesof

reference: components of communication (participants, texts, and media), cognitive frames(signs,gestures,words,expressions,pictures,etc), socio-cultural frames (religiousrites, socialbehaviours,culturalvalues,etc.),andorganisationalframes(churchcommunities,Bibletransla-tionagencies,politicalpowers).Itseemsappropriatetodefinetranslationasacomplexmediat-edactofcommunication(Wilt2003:27–80;Wendland2004:84)oranactofinterculturalmedia-tion(Cronin2003:124;Loba2005:19;2008:179–80).Therearemanyapproachestotranslation,rangingfromliteralist,functionalist,descriptive,text-linguistic,relevance,interpretive,compar-ative,professional,andliterary-rhetorical(Wendland2004:47–80).Forpracticalreasons,Istickto thedefinitionofBible translationasconsistingof reproducing in thereceptor language theclosestnaturalequivalentofthesource-languagemessage,intermsofmeaningandstyle(Nida&Taber1969:12).Nida’sfunctionalistapproachisthemost-widelyknowninAfricaandbeyond.Yet,thisapproachstillneedstobeenhancedandfullyappliedtovariousAfricantranslationpro-jects that claim to follow thismethod.However, examining the history of Bible translation inAfricamayprovidesomeusefulinsights,whichcanhelpthereaderappreciatetheneedforqual-ityimprovement.Thefollowingsectionwillexaminethishistoryintwosections:theperiodofearlytranslationsandthatofmoderntranslations.3.1EarlyTranslations(ThirdCenturyBC–SixthCenturyAD)ThehistoryofBibletranslationinAfricagoesbacktothethirdcenturyBC,whentheHebrew

BiblewastranslatedintoGreekinAlexandria(Egypt).ThisfamoustranslationisknownastheSeptuagint(LXX),referringtotheseventyelderswhowerecommissionedtocarryitout.How-ever,theLetterofAristeas,followedbyJosephus(Ant.12.2.13),talksaboutseventy-twoelders(sixrepresentingeachofthetwelvetribesofIsrael).SomechurchfatherslikeStAugustineandStJeromementionseventywhileoneJewishsource(Sopherim,c.i) indicatesfiveelders.Thesenumbers are all symbolically important. Seventy-two represents a great deal of each Israelitetribe,seventyreferstoIsraelthroughtheelderswhoaccompaniedMosestoreceiveGod’scom-mandmentsonMountSinai, and five remindsoneof thebooksof thePentateuchorTorahatlarge.ThoughworkingonAfricansoil,itisobviousthatthetranslatorsoftheLXXwerenotAfri-cans,norwasthesourcelanguage(Hebrew)neitherthetargetlanguage(Greek).AfricansfromAlexandriacouldneverthelessbenefitfromthistranslation,asitwasplacedintheAlexandrianroyallibraryforpublicuse,andlateronwasspreadamongearlyChristiancommunitiesofNorthAfrica.BeforetheendofthesecondcenturyAD,peoplefromNorthAfricawerealsointeractingwith

Scriptures through theOldLatin translation (Vetus Itala),whichwasbasedonLXXandGreekmanuscriptsoftheNT.Inthebeginning,ChristianliteratureinLatinflourishedinNorthAfricawithClementofAlexandria (150–216),Tertullian (155–230),Origin (185–254),AthanasiusofAlexandria(293–373),AugustineofHippo(354–430),andmanymore.Biblicalquotationsfromthese African church fathers and ecclesiastic writers serve as important sources not only instudyingBibletranslationtechniquesbutalsoinreconstructingtheearliestmanuscriptsoftheNT. These quotations are part of the „reconstructed text of the New Testament” (Petzer1994:11)oreven„absolutelyvitalforanyreconsiderationofthehistoryofthetransmissionoftheNewTestamenttext”(Ehrman1994:134).Asfarastextualcriticismisconcerned,whattheOldLatinandPatristicquotationsrepresentforthetransmissionoftheNTtextechoeswhatLXXmeansfortheOTtext:

ManymanuscriptsoftheLatinBibleareofspecificimportancebecausetheyoftentestify

BDV


—79—

toatextolderthanmanysurvivingGreekmanuscripts(inthecaseoftheNewTestament)oroftheMasoreticorSeptuaginttext(fortheOldTestament)(Bogaert1996:426;seealsoLoba-Mkole1999:115).

ForJohanLust, „evenafterthediscoveryoftheDeadSeascrolls, theSeptuagint,…remainsoneofthemost importantthoughindirectwitnesstotheHebrewtext”(Lust2002:17–8;Cook2005:539).EvenStJerome’sVulgate(fourth–fifthcenturyAD)insomefewcasesseemstode-pendontheOldLatinandLXXmorethanontheHebrewBible.TheveryfirstAfricanBibletranslationsintermsof

languageandpersonnelcouldbetheEgyptianorCop-tic versions. It is known that the use of Greek wascommon for the first Christians of LowerEgypt, butthe natives spoke Coptic, namely, Bohairic, Sahidic,Akhmimic,Fayûmic,andotherdialects.Bibletransla-tionsinthesedialects,ifnotall,datebacktothethirdor fourthcenturyAD.Themost importantCopticBi-ble versions are preserved in Bohairic orMemphite(spoken at Memphis and Alexandria) and Sahidic(usedinupperThebais).Bohairichasbeenthestand-ardtextof thechurch inEgyptsincetheeleventhortwelfthcentury.SomelargefragmentsofbiblicaltextshavebeenpreservedinSahidic,aswellasthemanu-scripts of the Gnostic library of Nag-Hammadi. Fewfragmentshavebeen found inAkhmimic(e.g., John’sGospel,datingfromthefourthcentury)andFayûmic(e.g.,Acts7:14–28;9:28–39).Ifbiblicaltextsexistastranslatedorreconstructed

texts,Africahasplayedasignificantroleinbothpro-cesses. Itprovideda location (Alexandria) for trans-lating the Hebrew Bible as well as scholars whothroughtheirLatinorCopticmediationshaveofferedtremendouscontributionsinthecriticaltransmissionand reconstruction of the Bible. In addition, somemanuscripts ofAlexandrian type (Codices Sinaiticus,Vaticanus, and Alexandrianus, all dating from thefourthcenturyAD)areconsideredtobewitnessesofthe first order (category I) from the perspective of NT external criticism. Furthermore, it isworthmentioning that the papyri, some of which represent the earliest witnesses of the NTsincetheperiodbefore150AD,areallEgyptianproducts.Otherearly translations inAfrica includeEthiopicversions(fourth—sixthcenturyAD).The

Biblewas translated from the LXX into Ethiopic or Ge’ez by various hands. In terms of Bibletranslation,theEthiopicversionistheonlyonethathaspreservedthebookofEnoch,whichhassomeimpactonJewishtraditionsandNTtheology,aswell. Jude14–15, forexample,explicitlyquotesEnoch1:9.ThebookofEnochalsoenjoyedhighesteemamongpatristicwriters.ClementofAlexandria,Tertullian,Origen,andAugustinesupposedthebooktobeagenuineworkofthepatriarch.Lateron,thisbooklostcredibilityandceasedtobequoted.Nonetheless,modernexe-gesishasunderscoreditsimportancefortheunderstandingofNTtheology(e.g.,thesonofmanfigure,apocalypticliterature,etc)(Charles1893;Charlesworth1985).ItisworthnotingthatthebiblicaltransactionsinEthiopiadidnotstartwiththeGe’eztranslations,butgowaybacktotheOTandNTperiods(seethestoryoftheQueenofShebain1Kgs10:10–13and2Chr9:1–12,andthatoftheEthiopianeunuchinActs8:26–40).Nonetheless,theScripturemovementthatpene-tratedNorthAfricaasfarasthehornofAfricadidnotpenetrateSub-SaharanAfrica.Thelatterhadtowaitforthemissionaryera.Inaperspectiveofreconstructionhermeneutics,thehistoryofearlyBibletranslationshap-

BDV


—80—

pens to be part of the ongoing process of collection and critical restoration of biblical sourcetexts.Scholars still see theAlexandrian textas thebestpossible representativeof theoriginaltext,butmuchmoreneedstobedonetodeterminethenatureoftheoriginaltextanditsrelationtotheautographs(Petzer1994:35–6;Omanson2006:21*).ToparaphraseH.D.Betz,reconstruc-tioniswhatNT(orbiblical)scholarshipisallabout.TheNT(ortheBible)itselfistheresultofreconstruction. TheNT (or theBible) has been reconstructed from thousands ofmanuscriptsandfragments,aprocessthatstillcontinues(Betz2001:6).Consequently,areconstructionpar-adigmchallengescurrentandfutureAfricanbiblicalscholarstogetherwithothercolleaguestoengageintextualcriticismandhonourthelongtraditionofexceptionalScripturetransmissionsonthecontinent.3.2TranslationsduringtheMissionaryEra(XV–XXI)AccordingtoPhilNoss(1998:75),„itwastheMissionaryErathatbroughtScripturetransla-

tiontothelanguagessouthoftheSaharaDesert”.TheveryfirstScripturetranslationiscertainlytheLord’sPrayerinKikongo,publishedintheJesuitFathers’DoctrinaChristianainSanSalvador(Loanda,Angola)in1624.TheKikongolanguageisspokeninAngola,CongoandD.R.Congo.ItislikelythatthistranslationwasbasedonaPortugueseBible.Abouttwocenturieslater,thegos-pelofMarkbecamethefirstbookoftheBibletobepublishedintheBullomlanguageofSierraLeone (Liberia) in1816.The first completeBibleappeared in theMalagasy language in1835,nineteenyearsaftertheBullomgospelofMark.Sincethenineteenthcentury,Scripturetransla-tionhascontinuedvirtuallyunabatedacrossAfrica:„Intermsoflanguagesandtranslators,itisundoubtedlyatitsheighttoday”(Noss1998:75).However,mostBibletranslationsinAfricarep-resenttranslationsoftranslations:

ItisinterestingtonotethatmostoftheexistingtranslationsinAfricawerenotbasedonthe original language source texts, i.e. the Hebrew, Greek and Aramaic original sourcetexts,butonothertranslationsinthemajorlanguagesofthecolonialpowers.Thesearesotospeaktranslationsoftranslations!(Mojola2002:206–7)

What iswrongwith translations of translations?This questionmight raise others such as:Whattotranslate?Whoistranslating?Forwhom?Whytranslate?Howtotranslate?Answerstothesequestionsneedtoaddressrespectivelyissuespertainingtothenatureofthesourcetext,identityofthetranslators,theneedsandthepowerofthetargetaudience,reasonsfortranslat-ing,aswellasprinciplesandproceduresofthetranslations.Answeringthesequestionswillul-timatelyhelpfindoutwhether it isrightorwrongtohavetranslationsoftranslations.Forex-ample,atranslationprojectsponsoredbyUBS(UnitedBibleSocieties)isgenerallyexpectedtorespondtothesequestionsinthefollowingways:Thesourcetexthastobeintheoriginalsourcelanguage (Hebrew,Aramaic, andGreek), such as some few cases that include „TheGospels ofMatthewand John in theGaLanguage,” 1843; „AfrikaansBible,” 1933; „SwahiliHabariNjemaBible”1995,„MalagasyCommonLanguageBible”2003.Translators(maleandfemale)aretobenativespeakersofthetargetlanguageandwell-trainedinbiblicalexegesis.Thetargetaudienceis to be the local community of native speakers, especially Christians but also non-Christians.ThoughaBibletranslationobviouslyaimsattakingpartinthemysteryofproclaimingthereignofGod,itisoftendrivenbyparticulargoals(aneasyunderstandingoftheScripturebythema-jority,literaryorliturgicalrenderings,etc).Oncethereasonsandgoalshavebeenspecified,thenmethodologicalissuescanfollowlogically.Functionalequivalenceisrecommendedforatransla-tionprojectthatismoreinterestedinaneasyyetfaithfulunderstandingbythemajorityofthetargetaudience.TheserequirementscanbeconsideredasasummaryofBibletranslationethicsinUBS,atleastinlightoftranslationprincipleslaiddownbyEugeneA.NidaandCharlesTaber(1969; see alsoWilt 2003). Consequently, it seems that there is somethingwrongwithmanyUBS Scripture translations inAfrica, as they are based on other translations, contrary toUBSpolicythatrecommendsthesourcetextstobethoseofthebiblicaloriginallanguages.Toredressthissituation,translationworkerswillneedtobeatthecuttingedge(Mojola2002:212).Given theabovedescription, it seems that there isaneed for reconstructingUBSScripture

translationpracticesinAfrica,asfarasthenatureofthesourcetextisconcerned.However,be-

BDV


—81—

fore embarkingon exploringhow such reconstruction canbedone, it isworth examining theraisond’êtreof suchendeavour.WhyshouldAfrican translatorsbother touseoriginal sourcetextsnowor invest in textualcriticism?Thisquestionsounds legitimate ifweknowthatevensomeearlyChristiansonAfricansoilusedtoreadtheScripturenotonlyfromatranslation(e.g.,LXX),butalsofromtranslationsoftranslations,e.g.,someOldLatinandCopticversionswhichwerebasedontheLXX.Oneof thehistorical reasons that these earlyAfricans felt uncomfortablewith translations

wasofanapologeticnature.JewishpeopleridiculedChristiansforarguingonthebasisoftrans-lations instead of engagingwith the original sources. A second reasonmight be heterodox orhereticalinterpretationsoftheScriptureamongChristians,whichinsomecasesweretheresultof translations based on biased secondary sources. To avoidbothexternalandinternalattacksandmisunderstandings,theearlyAfricanChristiansresolvedtoreviseortotranslateScrip-turesusingoriginalsourcetexts(cf.revisionsoftheOldLatinandVulgate translationand its revisions).Are today’sAfricanChristians on safer grounds in terms of external and internalmisinterpretations,suspicionsandattacks, inwhichcasetheymaycomfortablymakeuseoftheirtranslationsoftranslations?Suspicions come into play because many readers, rightly orwrongly, assume that any translation done on a secondarysource is critically unreliable, especially when the „original”sourceisavailable.LetusillustratethispointwithacasefromSouthAfrica:

The first attempt to translate the Gospels and Psalmsfrom the State Bible met with such adverse criticismwhenitappearedin1922,thatitwasdecidedtostartacompletely new translation from the original languages(Hermanson2002:8–9).

Would not the fact of insisting on African translators tomasteroriginalbiblicallanguagesandexegesisappearasper-petuating a colonising ideology, since these parameters havebeenput inplacebyWesterners? (Dube2001:152).Whenan„original”sourcetextisavailable,itappearsmorecolonialanddegradingtodependonsecondarysourcesintranslatingScrip-turesinAfrica.ALingalaBible,forexample,willmakeauniquecontribution to the post-colonial understanding of the Scrip-tures if it strives tomediatemeanings from „original” sourcetexts.IfthatLingalaBibleisatranslationofaFrenchBible,forexample, thenconsciouslyorunconsciously itwillbecolonis-ing themind of the readerwith French concepts rather thanthose of „original” source texts. While communicating Scrip-tures through French concepts might be appropriate forFrench people, itmay not be the case for the Bangala or forother Lingala speakers. This does not mean that a LingalaspeakershouldnotreadaFrenchBible.Heorshecanuseitmorecriticallyasanothersecondarysource,whichultimatelyhas similarvaluesandchallengesas theLingalaone, as longasbothtranslationsaremadefromthesame„original”texts.Therefore,asecondarysourcewouldnotstandasamirrorforallowinganothersecondarytexttoaccessthe„original”text.Thisisawayofemancipatingonesecondarysourcefromthedominationofanothersecondarysource.ThemajorityofAfricanBible translationsofmodern time (since the fifteenthcenturyuntil

now)are translationsof translations.Thispracticeneeds tobereconstructed inorder topro-ducerevisionsandnewtranslations thatarebaseddirectlyon „original”biblical languages. InUBScircles,thispolicyexistsbutitjustneedstobereinforcedinAfrica.

BDV


—82—

4.ConclusionViewedfromtheperspectiveoftheKinshasaschooloftheology,reconstructionhermeneutics

startedwiththephilosopherandtheologianThiamalengain1981.ItwastakenupbySECAMin1984–1985, then by AACC in 1990–1991, and more extensively advocated by Villa-Vicencio(since1992),KäMana(since1993),JesseN.K.Mugambi(since1995),andothers.Reconstruc-tionisaboutbuildingbettersocietiesandChristiancommunitiesinAfricawithrespecttopoli-tics,economy,culture,ethics,aesthetics,spirituality,andecumenism.SincetheverybeginningofthehistoryofdocumentedScripturepresenceonthecontinent(cf.theLXX),Africahasplayedasignificant role in accommodatingand translating the „original” source texts.Notwithstandingthishonourable traditionand thatofUBSpolicy,whichalso recommends that translationsbemade fromthe„original”sources,manymodernBible translations inAfricarepresent transla-tionsoftranslations.IntheprocessoflinkingBibletranslationinAfricaandreconstructionhermeneutics,thisar-

ticle has argued that the former can benefit from the latter in two ways, namely, a greaterawareness that reconstruction iswhat theBible and its translationare all about, and transla-tions of translations need to be replaced by translations of the „originals.” Implementing thispolicyoftranslatingfromthe„originals”wouldalsocountasaspecificcontributionfromAfricanBible translators to strengthen theprocess of reconstructionhermeneutics.At the same time,thepresentarticlehasshownhowbeneficialitwouldbetolinkMugambi’sreconstructionher-meneuticswithsomecontributionsfromtheKinshasaschooloftheology,aswellaswithVilla-Vicencio’scontributions.WhileMugambiarguesforsocialreconstructionfromintellectualper-spectives(descriptive,prescriptive,prospectiveandpostulativeactivities),theKinshasaschooloftheologycanbecreditedforhavingprovidedmorephilosophicalandtheologicalgroundsforareconstructionparadigm(cf.TshiamalengaandKäMana).Inaddition,Villa-Vicencio’scontri-butioninsistsonnation-buildingbyempoweringthepoorpoliticallyandeconomicallythroughademocraticsystemandajusteconomy.BibliographyAACC(AllAfricaConferenceofChurches).1991,TheChurchofAfrica.TowardsaTheologyof

Reconstruction.Nairobi:AACC.Aland, Barbara y Joël Delobel (eds.). 1994, NewTestamentTextual Criticism,Exegesis, and

EarlyChurchHistory.ADiscussionofMethods.Kampen:Kok.Betz,HansD.2001,ObservacionesdelPresidentdelaSNTS.EnInterpretingtheNewTestament

inAfrica,ed.MaryGetuietal,pp.5-8.Nairobi:Acton.Bogaert, Pierre-Maurice. 1996, L’importance de la Septante et du ‘Monacensis’ de la Vetus

Latinapourl’exégèsedulivredel’Exode(cap.35-40).InStudiesintheBookofExodus.Redaction-Reception-Interpretation, ed. Marc Vervenne, pp. 399-428. Louvain:UniversityPress.

Bujo,Bénézet/JuvénalIlunga-Muya(eds.).2003-2006,AfricanTheology.TheContributionofthePioneers.2Vols.,Nairobi:Paulines.

Charles, Robert Henry. 1893, Book of Enoch. Trans. from Prof. Dillmann’s Ethiopic Text.Oxford:ClarendonPress.

Charlesworth, H. James. 1983, TheOld Testament Pseudepigrapha and theNewTestament.ProlegomenafortheStudyofChristianOrigins,Cambridge:CambridgeUniversityPress.

Cilumba,AntoineN.Cibumba.2001,Wunder,GlaubeundLebenbeiJohannes.Eineexegetisch-hermeneutischeStudieamBeispielvonJoh3 imHinblickaufdie Inkulturationsaufgabe.Bonn:Borengässer(ArbeitenzurInterkulturalität,3).

Cook,J.2005,SomeNovelDevelopmentsinSeptuagintResearch.OldTestamentEssays18(3),

BDV


—83—

pp.531-541.Cronin,M.2003,TranslationandGlobalization.Londres,NuevaYork:Routledge.De Saint Moulin, Léon. 1997, La perception du salut et de la libération à Kinshasa.Revue

AfricainedeThéologie42,pp.203-233.Dedji,Valentin.2003,ReconstructionandRenewalinAfricanTheology.Nairobi:Acton.Denaux,A.(editor).2002.NewTestamentTextualCriticismandExegesis:FestschriftJ.Delobel.

Louvain:Sterling;Paris:Peeters.Dube, Musa Wenkosi. 2001, ‘What I have written, I have written’ (John 19:22)? En

InterpretingtheNewTestament inAfrica, ed. Mary Getui et al., pp. 145-163. Nairobi:Acton.

Ehrman,D.Bart.1994,TheUseandSignificanceofPatristicEvidenceforNTTextualCriticism.EnNewTestamentTextualCriticism,Exegesis,andEarlyChurchHistory.ADiscussionofMethods,ed.BarbaraAlandandJoëlDelobel,pp.118-135.Kampen:Kok.

Farisani,Elelwani.2004,TransformationandRenewalinContemporaryAfrica(Rom12:1-2).InTextandContextinNewTestamentHermeneutics,ed.J.N.K.MugambiandJ.A.Smit,pp.56-82.Nairobi:Acton.

Getui,MaryN.etal.2001,InterpretingtheNewTestamentinAfrica.Nairobi:Acton.Hermanson,E.2002,ABriefOverviewofBibleTranslationinSouthAfrica.InContemporary

TranslationStudiesandBibleTranslation.ASouthAfricanPerspective, ed. A. J. NaudéandH.J.C.vanderMerwe,pp.6-18.Bloemfontein:UniversityoftheFreeState.

Kä Mana y Kenmonge, Jean-Blaise. 1996, Ethique écologique et reconstruction de l’Afrique.ActesducolloqueinternationalorganiséparleCIPREenjuin1996àBatié.Yaoundé:Clé.

Kä Mana. 1993, Théologie africaine pour temps de crise. Christianisme et reconstruction del’Afrique.París:Karthala.

Kä Mana. 1994, Christ d’Afrique. Enjeux éthiques de la foi africaine en Jésus-Christ. París:Karthala;Nairobi:CETA;Yaoundé:Clé;Lome:Haho.

KäMana.2000,LanouvelleévangelisationenAfrique.París:Karthala;Yaoundé:Clé.Kabasele Mukenge, André. 2005, Lire la Bible dans une société en crise. Etudes

d’herméneutiqueinterculturelle.Kinshasa:Médiaspaul.Loba-Mkole, Jean-Claude. 1999, Disclosure of the Messianic Secret in Mark 14:62? A Text

CriticalResponse.Neotestamentica33,pp.113-123.Loba-Mkole,Jean-Claude.2005,TripleHeritage.GospelsinInterculturalMediations.Kinshasa:

CERIL;Pretoria:Sapientia.Loba-Mkole, Jean-Claude.2008,History andTheoryofBibleTranslations.ActaPatristicaet

Byzantina19,pp.169-184.Lust, Johan. 2002, Textual Criticism of the Old and New Testaments. In New Testament

TextualCriticismandExegesis,ed.A.Denaux,pp.15-31.Louvain:UniversityPress.Mandela,Nelson.1994,LongWalktoFreedom.Boston:LittleBrown&Co.Manus,ChrisU.2003,InterculturalHermeneuticsinAfrica.MethodsandApproaches.Nairobi:

Acton.Matand,Jean-BoscoB.1998,L’herméneutiquedel’inculturationdansActs15etGal2,11-14.

In InculturationdelavieconsacréeenAfriqueàl’aubedutroisièmemillénaire.Acteducinquièmecolloqueinternational,ed.J.Kalonga,pp.143-167.Kinshasa:CarmelAfrique.

Mojola, A. O. 2002, Bible Translation in Africa. What Implications does the New UBSPerspectivehaveforAfrica?AnOverviewintheLightoftheEmergingnewUBSBibleTranslation Initiative. In Contemporary Translation Studies and Bible Translation. ASouth African Perspective, ed. A. J. Naudé and H. J. C. van der Merwe, pp. 202-213.Bloemfontein:UniversityoftheFreeState.

BDV


—84—

Mugambi,J.N.K.1991,TheFutureoftheChurchandtheChurchoftheFuture.InAACC.Mugambi,J.N.K.1995,FromLiberationtoReconstruction.AfricanChristianTheologyafterthe

ColdWord.Nairobi:EastAfricanEducationalPublishers.Mugambi,J.N.K.2003,ChristianTheologyandSocialReconstruction.Nairobi:Acton.Mugambi, J.N.K. y J.A. Smit (eds.).2004,TextandContextinNewTestamentHermeneutics.

Nairobi:Acton.Mugambi, J. N. K. and Mika Vähäkangas, Mika (eds.). 2001, Christian Theology and

EnvironmentalResponsibility.Nairobi:Acton.Naudé, A. J. andH. J. C. van derMerwe (eds.). 2002,ContemporaryTranslationStudiesand

Bible Translation. A South African Perspective. Bloemfontein: University of the FreeState.

Ngindu-Mushete, Alphonse. 1989, Thèmes majeurs de la théologie africaine. París:L’Harmattan.

Nida,A.EugeneandCharlesTaber.1969,TheTheoryandPracticeofTranslation.Leiden:Brill.Njoroge, Nyambura J. and Musa W. Dube (eds.). 2001, Talitha Cum! Theologies of African

Women.Pietermaritzburg:Cluster.Noss, Philip. 1998,Methods ofBibleTranslation:AnEcumenicalApproach.RevueAfricaine

desSciencesdelaMission8,pp.74-95.Omanson,RogerL.2006,ATextualGuidetotheGreekNewTestament.AnAdaptationofBruce

MMetzger’sTextualCommentaryfortheNeedsofTranslators.Stuttgart:BibleSocietyofGermany.

Petzer,JocobusH.1994,TheHistoryoftheNewTestament–ItsReconstruction,Significanceand Use in New Testament Textual Criticism. In New Testament Textual Criticism,Exegesis,andEarlyChurchHistory.ADiscussionofMethods, ed.BarbaraAlandand JoëlDelobel,pp.11-36.Kampen:Kok.

Punt, Jeremy. 2004, Value of Ubuntu for Reading the Bible. In Text and Context in NewTestamentHermeneutics,ed.J.N.K.MugambiandJ.A.Smit,pp.83-111.Nairobi:Acton.

RAT(RevueAfricainedeThéologie).2004,Ecologieetthéologieafricaine.Kinshasa:FacultésCatholiquesdeKinshasa.

Rowland, Christopher (ed.). 1999, The Cambridge Companion to Liberation Theology.Cambridge:UniversityPress.

SECAM(SymposiumofEpiscopalConferencesofAfricaandMadagascar).1985,L’EgliseetlapromotionhumaineenAfriqueaujourd’hui.Exhortationpastoraledesévêquesd’AfriqueetdeMadagascar(Kinshasa15-22July1984).Kinshasa:CEZ.

Speckman,McGloryT.2001,TheBibleandHumanDevelopmentinAfrica.Nairobi:Acton.Tamrat,Tadesse.1972,ChurchandStateinEthiopia(1270–1527).Oxford:ClarendonPress.Tshiamalenga,Ntumba. 1974, La philosophie de la faute dans la tradition luba.Cahiersdes

ReligionsAfricaines8,pp.167-186.Tshiamalenga,Ntumba.1981, Lesquatremomentsde la recherchephilosophiqueafricaine

aujourd’hui.BulletindeThéologieAfricaine3,pp.71-80.Tshibangu,Tarcisse.1960,Versune théologiedecouleurafricaine.RevueduClergéAfricain

15,pp.333-346.Ukpong,JustinS.1996,TheParableoftheShrewdManager(Luke16:1-13).AnEssayinthe

InterculturalBiblicalHermeneutic.Semeia73,pp.189-210.Uzukwu,ElochukwuE.1996,AListeningChurch.AutonomyinAfricanChurches.NuevaYork:

Maryknoll.Vanneste,Alfred.1960, „D’abordunevraie théologie”,RevueduClergéAfricain 15,pp.346-

352.

BDV


—85—

Vervenne,Marc(ed.).1996,StudiesintheBookofExodus.Redaction-Reception-Interpretation.Lovaina:UniversityPress.

Villa-Vicencio, Charles. 1992,TheologyofReconstruction. Cambridge: Cambridge UniversityPress.

Villa-Vicencio,Charles.1999,LiberationandReconstruction.TheUnfinishedAgenda.InTheCambridge Companion to Liberation Theology, ed. por C. Rowland, pp. 153-176.Cambridge:CambridgeUniversityPress.

Wendland, Ernst R. 2004, Translating the Literature of Scripture. A Literary-RhetoricalApproachtoBibleTranslation.Dallas:SILInternational.

Wilt,Timothy.2003,BibleTranslation.FramesofReference.Manchester,UKyNorthampton,MA:StJerome.

BDV


—86—

Projects and Experiences

WhatComesFromtheHeartTheSourceandtheDirectionofBiblicalInterpretation

CARLOSMESTERS

RiodeJaneiro,January25,2005MydearfriendMilton,Many thanks for the invitation towrite something for the special volume ofRIBLA.When Iasked:“Whatisthetheme?”,youresponded:“SomethingthatcomesfromtheheartandthathastodowiththeinterpretationoftheBibleinLatinAmerica.”IamgoingtotrytorevisitathemeaboutwhichIwroteafewlinesintheCEBIbulletin.Ithinkthatthisarticleofmineisgoingtobealittledisjointedsincethethingsoftheheartdon’talwaysfollowthearticulationofreason.Oneday Iwas reflectingon thepsalm: “TheLord ismyShepherd.”Withinmyself I thought:“WhenIsaypastor,theideaofshepherdthatcomesintomyheadisnotthesameaswasinthemindofthepersonwhowrotethepsalm.”AndwhenIpraymyshepherdIamtalkingaboutmeandnotaboutthepersonwhowrotethepsalm.AndveryprobablytheexperienceofprotectionthatIsensewhenIsay:“TheLordismypastor”isverydifferentfromtheexperienceofdivineprotectionwhich ledthatpersontowritethepsalm.AndwhenIsay:Lord, I’mthinkingaboutJesus. But the personwhowrote the song could not have been thinking about Jesus since hewroteitmanycenturiesbeforethebirthofJesus.Thethreebasicwordsinthisphrase:“Lord”,“my”,“shepherd”,usedastheyarebytheauthorofthepsalmandbymearelikethreeidenticalwindows,butintwodifferenthouses.Ifyoulookthrough these threewindows toward the interior of the house of the personwhowrote thepsalm you’re going to see something very different from what I will see through the threeidenticalwindowsinmyhouse.Another example is the conciliar document Dei Verbum which deals with biblicalinterpretation.Inthebeginningofthedocument,thetwothousandplusbishopsoftheCatholicChurch,gatheredintheCouncilinthe60softhelastcentury,madetheirownthewordsofthefirst lettersof John,written2000yearsbefore, and they said “Whatwehave seenandheard,now we announce to you!” (1 John 1:2-3). In this phrase they are referring to what theythemselves,thebishops,wereable„toseeandhear”inthosedaysoftheCouncilandwhichnowbymeansofthedocumenttheywishtocommunicatetothemembersoftheirdioceses.The“we”which in the original text is John, now, in the document of the Council, are the bishops. Thetargetaudience,mentionedwiththeword“you”,which,intheoriginaltext,werethemembersof thatsmall communityofAsia towhich Johnwasdirectinghis letter,now, in the textof thebishops, are themillions of Catholic Christians of the 20th century. The bishops use the samewords, the same letters usedby John, but on the lips of thebishops thesewordsbecome thevehicleofatotallydifferentexperience.Everythinghaschanged:thetargetaudience,thesender,thecontent,theplaceandthedate.TheonlythingthatdidnotchangewastheletteroftheBible,theenvelope,thewrapping.Andtotellthetruth,IbelievethatallofususetheBiblethisway:Jesus, Peter, Paul, Luther, St. Francis, St. Teresa, the bishops, pastors, popes, communities,religiousmenandwomen,Catholics,Protestants,believers,you,me,everyone!Allofus,whenwehaveanexperienceofGodandoflife,wetrytoexpressthatusingthewordsoftheBible.We

BDV


—87—

searchforwordsintheBiblethroughwhichwecanre-clotheandexpresswhathashappenedinthesoul,intheheart,inmypractice.Apparentlytheonlytimewedon’tproceedinthiswayiswhenwearedoingexegesisproperlynamed,thatistosay,whenwiththehelpofscientificanalysis,ofGreekandofHebrew,weworktodeterminewhatthetextsignifiedintheerainwhichitwaswritten.Isayapparently,becausetherealityissomethingelse.RememberaGermanexegete,IbelievehisnamewasSpitta.HedidarigorousscientificanalysisofthegospelofJohnandcametotheconclusionthattheactualtextisacompositionoftwopriortexts:oneolderandtheothermorerecent.Intheoldertext,soheconcluded,therewasnomiracle.Themiraclewasonlypresentinthemorerecenttext.Later,wecometofindoutthatSpittadidnotbelieveinthemiracle.AndwhatcanIsayaboutthetheoriesof Michael Novak, the North American exegete, who combinesscientific exegesis with capitalist economy and concludes that theprophets,inordertonotbetoomistaken,oughttohavedonealittlemoreanalysisoftheeconomicrealityoftheirtime.AndthetheoriesofM.North,N.K.GottwaldandothersabouttheoriginofthepeopleofGodinthetimeoftheJudges?Thecontextinwhichtheylivedinthelastcenturyinfluencedthescientificexegesiswhichtheyweredoingon the biblical text. Themost beautiful example is that of RudolphBultmann,oneofthegreatestexegetesofthelastcentury.Hecametoelaborating theHistoryofformsandDemythologizationfrom the sadexperienceasamilitarychaplainduringtheFirstWorldWar(1914-1918).ThedirectcontactwiththesoldiersintheterribletrenchesofthatabsurdwarledhimtodoaradicalrereadingofthethingsoftheBible.Therearemanyotherexamples.Therefore, I believe, Milton, that for all the scientific rigor theremightbe,nooneescapes.Noonecandisregardtheirowneyesintheanalysiswhichtheydoofabiblicaltext.Anunchangeableformulationof the truth, one that is totally objective,which travels through thecenturies, immune to change does not exist. All of us, whether wewanttoornot,re-clotheourcurrentexperiencewithancientwordsfrom theBible.That’swhatexegetesand theeducated,bishopsandpopes, pastors andmissionaries do. Everything changes, except thecover, the wrapping, the text. The Bible looks like some typicalclothing, which does not change with the years, but in every era,differentpersonsuseplaceandgeneration.Youseesomeonewalkinginthestreetand,dependingonthetypeofclothingheorsheisusing,yourecognizethepersonandthejobtheyhave,theworktheydo,orthe holiday they are celebrating. In the street we recognize thegirlfriend,thefather,thewomanreligious,thesoldier,thepolice,therabbibytheclothingtheywear.Andso,todressintheclothingoftheBiblebringsacertainrecognition.Everythingisdifferent:thesender,thetargetaudience,date,placeandcontent.Onlytheclothing is thesame.Itisbytheirclothingthatwerecognizethepersonanditisbytheir clothing that the person identifies and presents himself toothers.This isthequestionthatremainsforus:whydowestrivetousetheBibleasawrappingforourownthoughts,research,intuitionsandexperiences?Iamgoingtoattempttogiveananswer.Whoknows,youwillhaveanotheranswer. Iamcurioustoknowwhat itmightbe!Well,heregoesmine:BythefactthatsomeoneusesthewordsoftheBibleinordertotransmitanexperiencethathelived,heissayingthathisexperienceissituatedinariverwhichcomesfrombiblicaltimes.Orbetter,heexpressesthedesiretodrinkfromthesamewellfromwhichpersonsofthatbiblicaltimedrank.And to feelhimselfanimatedby thesameSpiritwhichanimated thosepersonsatthattimeperiod.

BDV


—88—

ThiswayofusingtheBibleisveryancient.SuchwashowtheBiblewasinterpretedatthetimeofJesusandinthefirstcenturies.Curiouslyandhappily,thissameancienttraditionreappearstoday,withouta label, in theway inwhichthepeopleof thecommunitiesusetheBible.Whatcharacterizes theChristianreadingof theBibleare three things:asenseof family, libertyandfaithfulness.Family:WesensetheBibleassomethingwhichisours,ofourfamily.Itexpresseswhoweareandhowwelive.Itexpressesouridentity,fromwhichwedonotwanttodistanceourselvesbutthatwewishtodeepenevenmore.Therefore,wetrytodressanewourexperienceswithwordsfromtheBible.WithintheBiblewefeelathome.Itisourbook!Andbybeingourbook,wecanuseitfreely.Itistheleadingbookwhichgivesusidentity.AsSaintPaulsays:„Itwaswrittenforuswhoareneartheendoftimes.

ThiscausesmetorememberThomas,apeasantwholives near João Pessoa. He used to say this: “when IbeganonthisroadoftheBibleschool,IwasseeingandfeelingthattheBibleisnojoke.Thatitdemandsmuchfromme.ItdemandsthatIlivewhatIhearandwhatIam learning.There I learned that Iwasnotcapableofremaining on this road. I contemplated leaving theBibleschool.IheldonalittlelongerandthenIbegantonotice that if one begins to leave oneself open to theword of God, one begins to be divinized. As such onebecomes owner of oneself and is not able to separatewhat is of God andwhat ismine.Nor does one knowverywellwhatistheWordofGodandthewordofthepeople.TheBiblemadethishappeninme.AndsoIwasnotable to leaveBible school” (PortrasdaPalavra 46[1988]28).Thisway inwhich Thomas uses the Bible in his lifehelpsusrememberMary,themotherofJesus.Inorderto compose her psalm, she did as Thomas does: sheexpresses her own experience of God and of lifewithwords from the Bible. Her psalm, the Magnificat, is abeautifulquilt,almosteverypatchtakenfromthebookofthepsalms.Liberty: We use the Bible in order to express ourexperiencesofthe21stcentury.Whenweencounterinit affirmations which do not match human sensibilitytoday, we take the liberty of leaving the text or ofexplainingitsymbolically.Forinstance,thebreviaryoftheCatholicChurchomitsPsalm109(108)whichonly

talksaboutvengeance.Jesus,PaulandthefirstChristianstookthesamelibertywhencitingtheOldTestament:“Ofolditwassaid,butIsay…!”InthenameoftheBiblethedoctorscondemnedJesus.Jesus,usingthesameBible,refutedtheaccusationand,inacertainway,sethimselfupasthenewcriterionofinterpretationwhenhesays:“ThesonofmanisowneroftheSabbath!”ThefidelityofthedoctorstotheletteroftheBiblewasnotabletoboxinthefreedomoftheSpiritwhoactsinJesusandgiveshimanewkeyinordertocapturetheprofoundsenseoftheletterandacriteriontocondemnthestrictfundamentalismofthedoctors.Jesustookthisfreedom,notinordertoreducethemessagetothesizeofhisownthought,butinordertobefaithfultothemoreprofoundintentionofthemessage.“Ididnotcometoendwiththe law, but in order to bring it to its fulfillment!” His freedom was an expression of hisfaithfulness.Todaythesensibilityof thehumanconsciencehasgrown.NowitdoesnotaccepttheviolencewhichappearstobemadelegitimateinthenameofGodonmanypagesoftheOld

BDV


—89—

Testament.IftheProphetElijahdidtodaywhat,inthattime,inthenameofGod,hedidtothe400prophetsofGod,withoutdoubthewouldbecondemnedtoeternalprison.Fidelity:IfthenewconscienceofhumanityleadsustoanswercertainpassagesoftheBibleandtoexplaintheminadifferentway,wearenotdoingsoinordertoadapttheBibletoourwayofthinking,butinordertobefaithfultothedeeperintentionoftheBibleandoflifeandinordertopreserveaspurethesourcefromwhicheverythingisbornandcontinuestobeborn.Sometimes the opposite happens. When the exegetical study shows that my interpretationforcesthesenseoftheletter,then,fidelityobligesmetochangeandtobefaithfultotheletter.Theletterislikethefoundationsonwhichthehouseisbuilt.ButIliveinthehouseandnotinthe foundationsof it.Ahousewithout foundations is like ahousebuilt on sand.On theotherhand,when fidelity to the letter threatens to destroy the liberty of the Spirit, the reaction isimmediate and says: “The letter kills, and only the Spirit is the onewho can give life to theletter!”Thismeansthat,atitsdepth,thebasiccriterionortheoriginofeverythingisnottheBiblenorthestudyof theBible,but theexperience thatwehave todayofGodandof life, and IamnotalonebutIampartofthecommunityandpartofhumanity,andincommunionwithit,andfromitIreceivemyidentityandsensibility.Orbetter,thebasiccriterionis intheinteractionofthetextofthepastwithuswhoreadthetexttoday.Inacertainway,wecontinuewritingtheBible.What is important is the dialogue, the sharing, thelistening without dogmatisms, as much amongourselvestodayaswithourpastandwiththeletter.Themoment that someone, or a group imposes onothers their way of seeing things, and demandsobedience in the name of God, without listening tothewhole,withoutlisteningtotheletterandwithoutlistening to the Spirit who breathes today andwithout taking into account today’s experience,isolateshimself,nomatterhowmuchhethinksheisconqueringtheheadortheheart.I think we ought to continue deepening ourunderstandingofthethreeareas:family,libertyandfaithfulness,not as threedifferentorparallelpaths,butasthreebrancheswhicharebornfromthesameroot.Notfromatheoreticalroot,butfromtherootofthe experience of God and of life through JesusChrist.Of the threepaths, themost important is family. Ithinkthatwelackasenseoffamily,feelingathomewiththeBible,asdidThomasandMary,asdidJesusandPaul,orasDoñaAngeladeAratuba,Ceará,saidafter a short Bible course: “I don’t need to leaveCearáinordertounderstandtheBible!Itisaliveandisrighthere!”Asenseof familykeepstheBible, thepast, from turning into a museum of religion;prevents fundamentalism, be it charismatic orliberating, from appropriating fidelity and killinglibertyinus.Asenseoffamilyiswhatgeneratesthetruelibertyofthesonsanddaughtersinthehouseoftheir fathers. I think the current practice ofcommunitiescanhelpus.Thepeopleof the communitieswhen they read theBiblebringwith them theirownhistoryandtheirownperspectiveoftheproblemswhichcomefromtheharshrealityoftheirlives.TheBible appears as a mirror, sym-bol (Heb 9:9; 11:19) of what they live today, establishes a

BDV


—90—

profoundunionbetween lifeandBible that,sometimes,cangivetheapparent impressionofasuperficialconcordance.Inreality,itisareadingofthefaithverysimilartothereadingthatthecommunitiesoffirstChristiansdid(Acts1:16-20:2:29-35;4:24-31)andthereadingoftheHolyFathersinthefirstcenturiesofthechurches.FromthisunionofBibleandlife,thepoormakeadiscovery,themostimportantofall:“IfGodwaswiththatpeopleinthepast,thenheisalsowithusinthisstruggleinwhichweengagetofreeourselves.Healsohearsourcry!”(seeExod2:24;3:7).Andso,anewexperienceofGodandoflifeisbeingbornimperceptiblywhichbecomesthemostdeterminantcriterionofthepopularreadingandwhichappearsleastinitsexplicitationsandinterpretations.Wellthelookisnotseenbyitself.I never forget a gesture which you made, Milton, in 1987, in Belo Horizonte, during thecelebrationofpenanceduringthemeetingoftheCEBIinordertodevelopaprojectofformation.Youtookadrybranch,putitontopofafirethatwasburninginthemiddleoftheassemblyandsaid:“EverythingthatwedowiththeBibleonthelevelof formation:research,study,courses,projects,deepening,commentaries,ifitisnotattheserviceofthebasegroups,wheretheWordofGodentersintolife”—atthismomentyouletthebranchfallintothefire—”thatitmightbeburnedandforgotten!”Howdowemakethissenseoffamily,libertyandfidelitygrowandbegintocharacterizealltheworkwedowiththeBible?Ibelievethatthisismoredifficultthanoneimagines.Thetraditionalvision of the origin of the Universe, which forms the background of all biblical revelation, ischanging completelybecauseof thenew information science is contributing tous.Everythingwillhavetoberethought.Bultmannhardlytouchedthesurface.IthinkthatitisworthwhiletodeepenandresearchthetraditionoftheJewishreadingoftheBiblewhichwasstrongatthetimeofJesusandPaul,andthetraditionwhichcharacterizesthereadingof theBible in theerabefore theseparationof thechurches.Not inorder todowhattheydid.No!Butbeyondtheirinterpretations,tocapturetheprofoundintuitionwithwhichtheyapproachedthewordofGod,intuitioncharacterizedbyafamiliaritywhichgavethemafreedomwhichwelacktoday,andalsocharacterizedbyafidelitywhichwascapableofquestioningthefundamentalismwhichhastakenholdoftheletter.Milton,thisiseverythingthatpassesthroughmyheartlikeawindwhichdoesn’tstop.It isaquestionwhich questionsme and enlightensme inmyway of reading theBible.Who knowswhether your response is not different frommine. If it is, I would like to hear it in order tocompareitandtomutuallyenricheachother.Agranabrazoforyou,forRosie,Deborah,RaquelandPriscilla.FrayCarlos

BDV


—91—

TheWordofGodBecomesCharityfortheJoyoftheLittleOnes

FR.VITOANTONINOLIPARIRCJ

Jesuswentaroundtoallthetownsandvillages,teachingintheirsynagogues,proclaim-ing thegospelof thekingdom,andcuringeverydiseaseand illness.At thesightof thecrowds,hisheartwasmovedwithpityforthembecausetheyweretroubledandaban-doned, like sheep without a shepherd.Then he said to his disciples, “The harvest isabundantbutthelaborersarefew;soaskthemasteroftheharvesttosendoutlaborersforhisharvest.”(Mt9,35-38)

The experience of the Word which translates into acommitment of charity recalls the passage from Mat-thew’sGospelwhichinspiredHannibalMariaDiFrancia,adiocesan priest who founded the Congregation of Roga-tionists, towhich Ibelong. Inhim theWordstudiedandpreachedhasbecomea concrete formof love and assis-tancetothepoorandneedy.

TheBeginningofaJourneyMypriestlyexperiencewasinspiredbytheexampleof

Annibale Di Francia from the beginning of myministry.Afterthepriestlyordination(29.06.1975)IwassentasamissionarytoBrazil,whereIworkedintheformationofseminarians, in school teaching and in family pastoralcare. In this land I discovered the richness of the “basiccommunities“ and the liveliness of reading the Bible. Inmy pastoral work I saw how the poorest families tookstrengthfromtheBibletolive,announceandtestifythewordofGod.Thecommitmenttohelpapoorfamily,tovisitthesick,prisoners,thedisabledortomakethemselvesavailabletothepar-ish for liturgical serviceor for the teachingof catecheticswas thenatural consequenceof thereadingandmeditationoftheBible.

In1987Iwassentasaformatortothesemi-narians in the recently begun Rogationist mis-sionintheStateofKerala(India).Ifoundmyselfin a social and religious context different fromthat of Brazil, but very lively. The CatholicChurchofKerala, despite being in theminorityin relation toHindus andMuslims, shows a re-markable pastoral strength and a great socialcommitment.Deeppastoralwork,thecatecheti-cal formation of the children, the prayer in thefamilies,thereadingandmeditationoftheBiblehas allowed a remarkable Christianmaturationofthecommunities.

Afterafewyearsofworkintheformationofseminarians, I felttheneedtoget involvedinpastoralwork. Ibecamemoreawareof thisneedafter seeingsomuchpoverty in families, so

BDV


—92—

manychildrenwhofounditdifficulttoattendschool,eventhoughthiswasfree.Theprecarioussituationofhospitalsandthelackofsocialsecuritycreatedmanyproblemsofsocialinsecurity.Anaccidentorillnessthatrendersaheadofthefamilyincapacitatedisenoughtoputtheentirefamilyincrisis.Jobsarelost,landissold,debtiscreatedandpovertyisgrowing...Itisthebegin-ningofdespairforthewholefamily.InmyministryIbecameanxiousandcouldnotfeelatpeacewhileproclaimingtheWordof

Godtoseminariansandtalkingaboutcompassionandsocialcommitmentwithoutactuallylivingthesocialcommitmentincharity.WiththisideainmindIstartedtoorganizeasmallsoupkitch-en.Ihelpedthosewhocametoknockonourdoor,butIdidnotseearadicalchangeinthesitua-tionofthepoor.IespeciallywantedpoorchildrennottoseejusttheoutsideofourRogationistmission.Iwantedthemtobeabletoseeitfromtheinsideandfeellikeitwastheirhome.Iwant-ed thebeginningof theschoolyear tobeamomentof joy formotherswhohad tosend theirchildren to school andnot a nightmare caused by not having themoney to buy books or theschooluniformforthechildren.TheProjectof„AdoptionataDistance”(or“LongDistanceAdoption”)OnedayIwasinvitedbyaHindufamilyfortheweddingofoneoftheirchildren.Iattended

theweddingwithgreatpleasure,Imadeagifttothenewlywedsandabeautifulfriendshipwasestablishedwiththenewfamily.Thecouplehadtwochildrenandthefamilylivedaverypeace-fulanddignifiedlife…Afewyearslater,onmyreturnfromahome

visit to Italy, I went to visit this family, butfound the house uninhabited. The neighborstoldmethatthefatherofthetwochildrenhaddied in an accident and that the family hadbeenforcedtoselleverythingandgoaway,butnobody knew where. Only after a couple ofmonthsandafteralotofresearchdidIsucceedinfindingoutwheretheyhadmoved.Thisverypoorfamilynowlivedinapaddyfieldinahuton stilts. I experienced true poverty and I re-membered theWord of Christ: “I was hungryandyougavemefood“(Matt25.35).Icouldnothold back the tears ... mom and grandmothertoldmethattheydidn’tknowhowto liveandfeedandclothethetwochildrenor,evenmoredifficult,tomanagetosendthemtoschool.FromthatdayonIstartedtoputtheWordoftheGospelintopractice,askingforhelpofItal-

ian families in takingresponsibility formeetingthe financialneedsof the twochildren. Itwasthebeginningoftheprojectof“AdoptionsataDistance“(“LongDistanceAdoptions”).Themotherofthispoorwasabletosendherchildrentoschool,thenfar-awayfriendshelped

thefamilybuyapieceoflandandbuildtheirlittlehousethere.Nowthefamilyisdoingwellonceagain,theboyshavecompletedtheirstudiesandhaveenteredtheworldofwork.Helpingthesetwo orphans led to the beginning of support activities for many other children. The parishpriestsandmanyfriendsandcollaboratorssearchoutandpresenttheurgentneedsofthepoor-estfamiliesoftheirparishes.Currentlyover600ofthosechildrenadopted“atadistance“haveexperiencedthedeathofatleastoneoftheirparents.Inaveryshorttimethenumberofadoptedchildrengrewtomorethanten,thenonehundred

andthenonethousandchildren.Twenty-fiveyearsafterthesocialcommitmentprogramstart-ed,1,750childrenhavebeenadoptedandover1,500havealreadycompleteduniversitystudiesor technicalcourses.Todayweworkwithorphanedchildrenwhohaveno landandnohome,withthedisabled,thesick,andwithchildrenwhohavebeenabandonedbytheirfamilies…

BDV


—93—

BibleandPrayerforVocationsThecharitablecommitmenthasturnedintoprayerforvocations.Inthirtyyearsmanypriest-

lyvocationshavebeenbornandseveralhousesforseminarianswereopened.In2000thefirstIndianpriestsofourCongregationwereordained.Todaythereare55priests

andourseminaryisthrivingwithvocations.Theseminarianswerethefirstcollaboratorsinthischaritableprogram.Someofourpriests,togetherwithmanylaypeople,coordinatethissolidari-tyactivityinthevariousregionsandcountrieswherewearepresent.Thevisittothefamiliesofthechildren,theanimationofthemeetingsattheneighborhoodor

village level, theconstructionofover300houses, thetranslationof the letters to thebenefac-tors, etc. ... alsohelpedour seminarians in their training.Listening to theBibleand theactiveexperienceofcharitableworkisanintegralpartoftheirformationplan.ThepresenceofIndianseminariansandfirstRogationistpriestsinmeetingswiththefamilies

of those adoptedwas effective in sharing theprayer of Jesus: “Pray therefore theLordof theMasstosendworkersintohisMass“(Matt9:38).Theexperienceofsolidaritycommitmenthasgraduallybecomeinter-religious.SocialCommitmentandInter-religiousDialogueInourmeetingswiththechildrenadoptedatadistanceandwiththeirfamilies,everyoneis

invitedtoprayfor“WorkersintheHarvest”:allofthem,whateverreligiontheybelongto,wantpeopleofpeace,likeMahatmaGhandi(ofHindu religion). Everyone wants thattherebepeopleliketheformerPresidentof IndiaAbdulKalam (Muslim) and eve-ryonewantsGodtosendmanypeopleofgreat depth of humanity and faith, suchas Mother Teresa of Calcutta. People ofthis type will never find it difficult tomeet, todialogueand to ensure abetterfuture for our world. The consequence,therefore, is that everyone prays to Godtosendpeopleofthistypeintotheworld.Our seminarians too are invited to opentheirmindsandheartstounlimitedhori-zons.InthelightoftheWordofGodlivedincharity,wediscoverwhatPaulsaysin1 Tim 2:4: “God wants all men to besaved“.

CharityandtheBibleTodayTherecipientsof this charitableprojectareall childrenwho live inparticular situationsof

hardshipandthereforebelongtofamiliesofvariousreligions.Theonethingthatisdemandedofallsuchfamilies ismutualrespect foreveryone,schooleducationforeveryone,evenforthosechildrenwho,beinghandicapped,willonlybeabletoattendspecialschools.Oneofthevaluesthatwewanttocultivate is thatofgratitudetowardsGodandtowardsourbenefactors.Grati-tude towardsGod is cultivated through prayer of praise and thanksgivingwhile gratitude to-wardsneighborisexpressedthroughcorrespondencewiththosewhohaveadoptedchildrenatadistanceandprayertoGodforthemandtheirfamilies.

BDV


—94—

TheBibleisfoundinallChristianhomesandhuts,butmanynon-ChristiansreadtheBibleaswell andparticipate inRetreatsandSpiritualExercises in retreat centers.Forexample, in thenearbyretreathouseoftheVincentians,between10,000and20,000peopleofallreligionspar-ticipate weekly. The basis forthese meetings is always bibli-cal.Weofteninvitefamilieswithparticular difficulties to partici-pate and many conversions areobtainedwithprofoundchanges,if not of religion, then above allof lifestyle and commitmentwithintheirownfamily.In Christian families, even of

those who live in the pooresthuts,thereisalwaysacornerofthehousesetasidefortheBible.Over 4,000 children and youngpeopleovertheyearshavebeenreached by this charitable ac-tion: orphans, disabled people,poor people, the homeless andpeopleofdifferentreligiousandsocialbackgrounds.Allthesefamiliescomeintocontactwithasmany families of benefactorswho,with charity and their Christianwitness, give positive andverypowerfulmessagesto the familiesof theadoptedchildren,whether theyareChristianornot.These sentiments are very frequently expressed, especially by the young adopted people

writingtotheirbenefactors:“WhenIhaveajob,Iwillalsosupportneedychildrenintheirstudy,asyouaredoingforme.“Manyofthemhavecompletedtheirstudiesandarealreadydoingthisanditisareasonforjoyforus.TheWordofGodproducesandwillcontinuetobearfruit.ItisnotuncommonformanyHindusandMuslimstoquotepassagesfromHolyScripture,includingtheGospel,intheirletterstotheirbenefactors.

TheBible, filtering down in charity towards thelittle ones, becomes an instrument of sharing andinter-religiousdialogue.EncounteredbytheLoveofGod which makes itself a gift and charity for all,there is less awareness of diversity and inter-religious dialogue is facilitated. On the occasion ofthe25thanniversaryofthe“AdoptionataDistance”program, during the meeting attended by about4000people,threechildren:aHindu,aMuslimanda Christian lit a candle together. Their action wasaccompaniedby theexplanation thatonly fromtheencounterofdifferentreligionscana trueLight fortheworldbebornwhichleadstothecultureofen-counter,solidarityandLove.Long distance adoption allowsmany families to

get closer to theirparish. In fact, theparishpriestsarealways involvedinthisproject, takean interestin the families of the children and guarantee thecorrectuseof financialsupport.Eveninthecaseofnon-Catholics, long distance adoption always cre-ates a climate of sympathy between families andpriests. Manymen, victims of alcohol or gambling,thanks to the support given to their children, are

BDV


—95—

referred to social centers fordetoxificationand recovery.Again, reading theBiblehelps themstaytruetotheircommitments.The Word of God which is Light, Fire

andLovehasactedandcontinuestoactinthe transformation of environments andpeople.When,ontheadviceofthebishopsorsomeparishpriest,weare informedofan area of neglect to be restored, a goodnumber of children inneed are identifiedand an adoption is arranged remotely. Sofar,wehavenothadmuchdifficulty find-ing benefactors for orphaned, disabled orparticularly uneasy families. This type ofaction has been repeated inwell over 50locations in Kerala, within 300 km. Thevisit of various Italian benefactors to ourmission and to the families of the benefi-ciarieshasfacilitatedthroughwordofmouthotheraidandotherprojects.Evenwhenthebibli-calmessagecannotbe transmittedwithwords, itenters familieswithall itsstrength, throughsolidarityandlove.

EvangelizationasaCommitmenttoHumanPromotionTheExperienceinCaserta’s“GoodShepherd”Parish(SouthernItaly)

“Family,AriseandAnnounce”

IntroductionWeare in southern Italy and in particular in the diocese of Caserta,whichborders on the

“landoffires”.Forthosewhodonotknowthelocalreality,itisgoodtoknowthatthisterritoryofgreatspiritualandecclesialtraditionisalsomarkedbythe“organizedcrime”thatproduceshuman, socialandspiritualdegradation.Thephenomenaof socialdevianceareknown:drugs,prostitution, criminal association, lack of the rule of law,inability to plan a future worth living. Emergencies forcemanyyoungpeopletomigrateoutofItaly,lookingfornewenvironments to build their future. For years men andwomenofthislandhavebeenfightingtobuildlegality.Simi-larly,theChristiancommunityisengagedinthesocialcon-text,whichisincreasinglyinneedofliberationandrenewal.A concrete project involving the use of the Bible in the

socialworldofthecityofCasertahasbeensuccessfullyputintoactioninthepast fiveyears.Thebiblicalexperienceispartofthe“newevangelization”projectthattheDiocesehasbegunactivatedonanimpulseofthe SynodofBishops on “TheNewEvangelization for the transmission of the Christian faith”

BDV


—96—

(2012). So in 2013 the “New Evangelization project”was born in the Good Shepherd parish,whichbeganwiththediocesanconference“EvangelizetodayinCaserta”(2013).Thisconferencelaidthefoundationsoftheprojectwhichtodayinvolvesahundredevangelizersinabouteightylisteningcenters.1.TheInvolvementofLayPeopleinListeningtoandSpreadingtheBibleTheconferencemarkedtheculminationofaprocessstartedin2011withthearrivalofthe

new parish priest, Don Antonello Giannotti, who visited the 2500 families of the parish andstartedatrainingcourseforpastoralworkers(prayer,lectiodivinaoftheGospels,rediscoveryofthe truths of the faith, reflectionson pastoral theology), a journeycenteredon therediscoveryof thejoyofWordofGodon rediscover-ing the enthusiasm for communi-catingthefaith.Infact,ifthegiftoffaithislivedindepth,itisanexpe-rience that does not remain soli-tary because it creates the need,which turns intourgency, toshareit with others. The word that in-spires thisdynamic is representedby the Pauline exclamation: ”Woetome if IdonotannouncetheGos-pel” (1Cor9:16). Insuchahumiliated land, there isaneedtopropose theBibleasa light fordiscernment.FaithisbornfromlisteningtotheWordofGod(Rom10:18),thustheinvolvementoflaypeoplenourishedbytheBiblewasborn,theybegantorespondtotheparishpriest’sap-pealandtorediscoverthecommitmenttohaveanimpactonthesocialreality.TheparishhasadoptedtheNewEvangelizationproject,whichisdividedintothreephases:a)

Thepresenceof theBibleamongbelievers;b)Listeningandwitnessing;c)Theevangelizationproject:„Family,AriseandAnnounce!”2.ThePresenceoftheBibleamongBelieversTheWordbecamefleshandcametodwellamongus(John1:14).In the incarnate Christ, the

communityhasrediscoveredtheimportanceofthepresenceoftheBibleamongbelievers.ItisasignofGod’scloseness in the incarnationof theSon.The firststepof thecommunity insocialcommitmentistomakeChrist’spresencefelt intheWordofsalvation.TheWordiscommuni-catedinthemysteryoftheSonmadeflesh.ThechoiceoftheincarnationtranslatesforJesusintoastyleofahistoricalpresenceamong

menandnot acquiescent, critical andnot flattened, dynamic andnot sleepy.Hehimselfwentamongpeople,wherepeoplelive,workandsuffer.ThemissionofJesusofNazarethrevealsthemysteryofhisexistence.ThisgrowthprocessisfueledbytherecognitionthatSacredScripturespeakstoallmen.Itcannotremainclosed,butwiththepoweroftheSpirititmustbecomemis-sionary.Hencethetaskoftheparishcommunity:tobringtheBibleintothehistoryofmenwithlove, toreachthewhole territory, theculturesandthecivilchoicesof theneighborhood.OnlythroughtherediscoveryoftheBiblecantheparishbuildthesalvationmissionofChristformanintheterritory.InthelightoftheBible,thecommunityoftheGoodShepherdbegantoabandontheillusionof

beinga centerofattractionandconcentrationof sheep,and tried to rediscover theopenpas-tures,therealityofhumanpeople,lookingaround,realizingthepresenceofpeople,ofallpeople.Groupsofpastoralworkerswere formedaround listening to theBibleandtheybeganto takecareofthepopularrealitiesoftheparish.Theyvisitedentireneighborhoodswithproblematic

BDV


—97—

situations, numerous apartment buildingswith social problems of young people, families andelderlypeople.Inthefirstplace,thecatechistshadthetaskofbringingthefamiliesoftheareaclosertogeth-

er,ofenteringtheapartmentbuildings,ofmultiplyingsigns,smallbutvisible,ofthepresenceoftheWordofsalvationinlargebuildingcomplexes.Thewholecommunity,invariousways,hasplaceditself inthe“situation”: ithascommitteditselftobeingwithinall thehumanandsocialsituationsoftheareaforwhichitisresponsible.Theparishpriest’sannualvisittothefamilies,thepresenceofpastoralworkersinthearea

andthedataoftheparishcensus,ledtophotographingthecurrentsituation:agegroups,pres-enceof thesickandunemployed, levelofeducation,numberofpractitioners,etc., inbrief, theindispensabledatafortheevangelizationplan.3.ListeningandWitnessingPastoral workers enlightened by reading the Bible made themselves available to listen to

people’sproblems,asJesusdidinhismission.Christlistenedtothewomenandmenofhistime,their needs, their insecurities: themost beautiful encounters witnessed by the Gospels werethosewiththe“rejected”ones. Jesus listenedtotheirvoice, theirneedfor love,health,sincererelationships, reconcilia-tions; he tenderly caressedthem with his hands andhealedthemwithoneword:Godlovesyou.Thetestimo-nyofknowledgeand listen-ing is learning to recognize“the discarded”, “the poor”,our brothers and sistersbeloved by Jesus; to readtheir names, their faces,theiraddressesontheterri-tory with the aim of over-coming the barriers thatoften divide the latter fromthecommunityofattendingstudents.Listeningtoor“sensing”theminimumneeds, tryingtounderstandhowtheycansomehow

solvethem,insertingoneselfintotheneedoftheother:thesearetheactionsthatcharacterizedthisphase.Thepresenceofthecondominiumrepresentativeswasindispensabletoindicatepar-ticularsituationsorsimplytocreatetherightconditionsfordialogue.Thevariousneedshavebeenhighlighted:theactualtestimonyhasbegun.4.TheEvangelizationProject:”Family,AriseandAnnounce!”Afterthepre-evangelizationphase(presence,listeningandtestimony),wegottotheheartof

the project ”Family, Arise andAnnounce!”. The family becomes an active subject of the NewEvangelizationandfamilycommunitiesofevangelizationarebornwhichoperateinalargepartofthecondominiumsintheparish.Thefamilycommunitiesofevangelizationarea“pastoralarticulation”thatwantstohighlight

thehuman relationalnetworkpresent in the territory and the sacramental subjectivityof thefamily.Theyarebasedonthenaturaldynamismforwhichthespousesgraduallybuildrelation-shiptiesaroundthemwhich,althoughvaryingin intensity, likeconcentriccirclesspreadfromchildren,relatives,neighbors,colleagues, friends.TheyarebasedaboveallonthesacramentalgraceofmarriagewhichgivesspousesaspecificgiftandtaskinbuildingtheChurch.

Welcomingthe„Lampedusacross“.

BDV


—98—

Thefamilycommunitiesofevangelizationare:–Communitybased:Becausetheyaremadeupofpeopleofdifferentstatesof life(married,

separated, single, consecrated, etc.), who together constitute “the church that meets in yourhome” (Rom16:5) topraise theLord, listenhisWord and live relationshipsof fraternity andfriendship.–-Familial:Becausetheyhaveamarriedcoupleastheirguidewho,bythegraceofthesac-

rament ofmarriage and themandate of theparishpriest,makespresent and actualizes JesuswholoveshisChurchandbecause,meetinginthehouses,hehelpstogiveafamiliarshapetothewholetheparishcommunity.Indeed,everyfamilyistheseedoftheChurch.–Evangelizing:BecausetheirpurposeistowelcomeandmakenewdisciplesgrowintheLord

andstimulateeachmembertodeepentheWord,toevangelizewithintheirownlivingenviron-ment.

5.TheGospelistheReasonforourBeingHere!TheGospel is thereasonforourbeinghere.With this slogan, we entered the houses of the

community.Onamonthlybasis,biblicalgatheringsareheldbasedon theGospelaccording toLuke.The families of theparishhavebecomeactive subjects of evangelization: theyopen thedoorsoftheirhomesandheartstotheWord,animatemomentsofsharingitwiththefamiliesofthebuildingorcondominium.Foreachbuildingintheparish,acouple/familyisidentifiedwhoisthereferenceforthere-

lations between the parish community and the building, participates inmoments of spiritualformationwith theparishpriestand in themonthly lectiodivina, invitesandhosts thecondo-miniums,everymonth,forabiblicalsharingsessionwhichtheythemselvesanimate.Beginningthisyear,thesecoupleshavebeenentrustedwiththetaskofaccompanyingtheparentsandres-identsintheircondominiumorneighborhood,whopresenttheirchildrenforthesacramentofBaptism.Inadditiontofamilies,theanimatorsofthelisteningcentersarealsoengagedinstreetevan-

gelization: they carry small sheetswithGospel sentences and short comments, anddistributethemonthestreet.Thefruitsproducedintheseyearsbytheprojectarewonderful.The“Gospelsharinggroups“,

born from the beginning of the project in 2013, have experienced a growing attendance, andhave become a living presence in the condominium. Close-knit groups have been created inwhich relationships which previously were only acquaintances have been transformed into

BDV


—99—

friendshipsandthoserelationshipswhichpreviouslyweresimplyfriendlyhavebeenstrength-ened.ThesharingoftheBiblehasledtomomentsofgatheringsandsharingthathaveimprovedthe quality of life in apartment buildings: numerous testimonies of relationships reborn afteryearsofrealwars;significantandexcitingsituationsofpovertyandsolitudealleviatedbyfamil-iarrelationshipsbornbysharingtheWord.The “Gospel sharing

groups” have become thepropitious moment to in-volve families and makethemfeelpartofacommu-nitythat,guidedbyitstire-lessparishpriest,hasbeenworking for years withoutsparinghimselfbecausehewants, seeks and cares forthegoodofothers.Authen-tic faith always implies aprofound desire to changethe world, to transmit val-ues, to leave somethingbetter after one’s passageonearth.Although“thejustorderofsocietyandthestateisthemaintaskofpolitics”,theChurch“cannotandmustnotre-mainonthemarginsofthestruggleforjustice”.Gospelsharinggroupsarethusincreasinglyanopportunityto„leavetheTemple”andinvolvepeoplebyinvitingthemtoexperiencethechang-esinlifestylesthattheparishhasbeenproposingforsometime.TheWordofGodisproposedandmeditatedinthekeyof“NewStylesofLife”,i.e.,aimedat

therediscoveryofanewrelationshipwith:–people (recoveringthewealthofhumanrelationshipsthatare fundamental forhappiness

andthemeaningoflife,buildingnon-violentinterpersonalrelationshipsandrespectfordiversi-ty,educatingothersnotasathreatbutasawealth,overcomingthesolitudeofurbanlifewiththebeautyofmeetingandconviviality);–things(fromasituationofservilitytotheutilityrelationship,fromunbridledconsumerism

tocriticalconsumption,fromdependenceonsoberandethicaluse);–nature (fromenvironmentalviolencetorespect forcreation, fromthecommodificationof

nature to the relationshipwith “ourmother earth”, from indiscriminateuse to environmentalresponsibility);–globalization(movingfromindifferencetoglobalproblems,tosolidarityandresponsibility,

fromclosureand fundamentalism toopennessand involvement, fromassistance to social jus-tice,fromnationalistictendenciestoeducationforgloballiving).AndthereflectionontheWordmeditatedinthekeyof”NewStylesofLife”isfollowedbyac-

tiveparticipationinparochialinitiatives,withaninvitationtotheparticipantsofthecenaclestotakeconcreteactions.Therehavebeennumeroustestimonies,inthissense,especiallyinmorepopulousareasof thecommunity.ThankstotheNewEvangelizationproject,webegantotalkamongother things,ofdifferentiatedgarbage collectionand for the first time the foundationsarebeinglaidsothatitcanbecomenormal.ThejoyfulsharingoftheWordofGodledustofeelasChurchandtogivebirthtothedesireforredemptionthrougharediscovereddecorumwithrespectforthecommongood.Evangelizationwouldnotbecompleteif itdidnottakethisintoaccount,ifitwerenotbasedonthemutualappeal,whicharecontinuallymade,theGospelandtheconcrete,personalandsociallifeofman.TheApostolicExhortationEvangeliigaudium,whichcallseveryoneto leaveour inner,spir-

itualandpastoralsecurity, toembrace theexit fromtheTemple,hasgivenaconsiderable im-

BDV


—100—

pulsetotheproject.NotonlytheexhortationbutthewholeteachingofPopeFrancisspursustomeet theother,whoeverheor shemaybe, thedistant, themarginalized, thepoor.There is athirst for evangelical authenticity and relationshipwith theother thatEvangeliigaudium pro-posesasaprivilegedwayforourpastoralcare.ThelightoftheGospelguidesbelieversinsocialcommitmenttoserveallpeople.

ByTeresaRossi„GoodShepherd”parish–Caserta

[thephotosaretakenfromthewebsite:

www.buonpastorecaserta.it]

BDV


—101—

TestimonyofVietnameseFamilies

PaulNguyễnNgọcTườngTheresaTrầnThịQuỳnhNga

and

John.BTrầnMinhĐứcTheresaNguyễnQuỳnhTrâm

CBF—SouthEastAsia

YourEminences,YourExcellencies,ReverendFathers,Dearreligioussistersandbrothers,BrothersandsistersinChrist!andalltheparticipants,Iwouldliketohaveashortintroduc-

tionaboutourfamily:I amPaulNguyễnNgọcTường (anengineer)andmywifeTheresaTrầnThịQuỳnhNga (a

teacher).Ithasbeen12yearsand2monthssinceourmarriagein2005.Atthemoment,wehavethree children: Joseph Nguyen NgocBach(10yearsold),eldestson;JamesNguyen Ngoc Bao (7 years old), andTherese Nguyen Ngoc Quynh Thy (5yearsold),theyoungest.Ourmarriageisnotmuchdifferent

fromothersasitiseventfulandfulloftrials which we can overcome onlythanks to God’s grace as well as theaccompany, support and prayersfrom our Parish Catholic FamilyGroup’ssistersandbrothers.IlovetoshareourstoryinordertotestifythatGod’s Words empower us toovercome the great challenges ourfamilyfaced.Iwas shockedwhenknowing that Iwascarrying the thirdchild. Itwassomething terrible

andunacceptable.Wewerenotreadyforthechild,becauseouroldestsonwasjustfouryearsoldwhile the younger son 15months old. Besides, our familywas needy and livingwithmyolder sister then.Fourofushad tobecrammed intoa small roomof12squaremeters.Hardmemoryofraisingachildwasstillthere,anditisevenharderwiththehyper-activenessofoursecondson.BothofmysonswerebornbyCesareansection, and the timingbetween the twobirthswasquiteshort,whichbadlyaffectedonmyhealthandthesurgicalcuts.Furthermore,IwouldhaveatoughtimeatschoolwhereIworkduetothetwo-children-onlypolicy.Thehealthproblems,thefinancialmatters,thejobpressure,allofthesestressedoutmyhusbandandme.

BDV


—102—

Facing this challenge,wesatback togetherand it seemedas ifGod toldus “...allthehairofyourheadarecounted, twosparrowssold fora small coin, youareworthmore than that...” (cf.Matt10:29-31).ThoughGod’swordssaidso,whenthisstorywassharedtoothers,majorityofthemadvised

metodotheabortion.Itwasevensadderwhenmyhusband’ssidetoldus:“Youshouldgetridofit,foryoucannotaffordtobringitup.”Mysideismoreeducatedandafraidofsinningandjustadded “You two think hard and decide, don’t ask further.” On one hand, two of us werediscouragedandthinkingofabortingthechildtosavetheresources fortheothertwo.Ontheotherhand,beingacatholicwefeltguilty,conscience-stricken.Wewerewavering…Inthosewaveringmoment,GodispresentwithusviaourparishGospelSharingGroup.This

grouphasregularmeetingseveryweek.Wegather,praiseandpraytoGod,aswellasshareourdaily challenges so thatwe are supported and our faith are strengthened.My husband and Isharedwiththegroupourstoryandaskedfortheirprayers.Itwasdifferentfromthosepreviousopinions,thegroupwelcomeditasajoyfulnews.Inthatmeeting,amemberofthegroupreadaGospelpassagefromMatt6:25-34inwhichJesustoldhisdisciples:”ThereforeItellyou,donotworryaboutyourlife,whatyouwilleatordrink;oraboutyourbody,whatyouwillwear…”IfeltasifGodwastalkingtomeviathegroupmember.Hemademeawareofthefactthatmanycouplesin our group want to have children but have none, while I have but think of aborting. GodpresentingintheSacredScriptureconsoledmenottoworryaboutwhattoeat,drinkorwear…Becausethepagansrunafterthosethings;butyourHeavenlyFatherknowsthatyouneedthem.Therefore,seekfirsthiskingdomandhisrighteousness,andallthosethingswillbegiventoyouaswell.God’swordsembraceusingracenotanxietyandgiveuspeace.Thecrisishappenedwhentheembryowas6weeksold.Icametotermsandpeacefullyaccepted,thefetuswas3monthsold.ThankstoGod’sprovidenceandprayersfromourgroup,Iwasatpeace,healthyduringmy

pregnancy. Approaching near the due day, I even prayed that I could attend the Easter Vigilbeforedeliveringthebaby.Myprayerwasaccepted.ThechildwasbornonApril8,2012—theEasterSunday.Itisalovelybabygirl.QuynhThyis5yearsoldnow.Sheisintelligentandclever.Thosewhoonceadvisedustoabortcommentthatitwaswiseforusnottodoit.God’swordsempowerus.Thehardshipof raisingachild is still there.Wehave todoourbesteachday toraise, to guide them to get to know God, to pray to God. Those difficulties which oncewerethoughttobeimpossibleforusnowseemtobemanageable.WeareconvincedthatGod’swordscomfortuswhenweareinhardship.Ourfamily’sability

to overcome the difficulties, challenges in life thanks to God’s words, grace via our weeklymeetings,prayers,praises,gospelsharing.God’swordschangeourfamilyinthoughtsandacts.Wearesupported,ourfaithisfortifiedandstrengthenedandweleadaGod-filledlifeeveryday.Amen.YourEminences,YourExcellencies,ReverendFathers,Dearreligioussistersandbrothers,BrothersandsistersinChrist!I would like to introduce briefly about my

family.MynameisNguyễnQuỳnhTrâm,livinginHochiminhCity. I am39yearsold, aparishioneroftheTan-PhuParish. Ialreadygotmarried,andnowhaving3 kids, namely twoboys (10 and13years old respectively) and one youngest girl (8years old). After university graduation, Iworked

BDV


—103—

asachemicalengineer,butnowI’mdoingasmallbusinessinordertotakecareofmychildrenandtomanagemyfamily’seconomyaswell.AsafaithfuloftheThanh-DaParish,myhusband,John.BTrầnMinhĐức,39yearsold,worksasITengineer.Igotmarriedtohimofthesameageafter6-yearget-to-knowand4-yearbeingtogether in

the Bible Sharing Group (BSG) of the parish. Right after ourwedding,we lived in a differenthouseawayfrommyparents’;andthefirstbabywasbornasagreatjoyofmyfamily.Yetitwastoodifficultforustotakecareofhimbecausehewasinfectedwithgastroesophagealreflux(inshort,i.e.,GERD).Hevomitedoverandoveraday.I,therefore,decidedtostayhomeasahouse-wife,doingsomesmallbusinesswhilekeepinganeyeonhim.Twoyearsthen,thesecondonewasbornindifficultiesduetothefactthatIwastakinghighly

dosedantibioticmedicine for treatmentof tympanitis (the inflammatorydiseaseof themiddleear)andRubella-virusRoseolaorGermanmeasleswhilebeingpregnantwithhim.Hislifewasatrisk,andthusIwassuggestedbyadoctortoabort,forsuchareasongivenbyhimthatamotherinfectedwithRoseola in the first threemonthscouldaffecther fetusonbrainandheartafter-math.IdidnothingratherthantosubmittoGodandBlessedVirginMary.Weprayedtogetherearnestly,realizingthatamysterioussourceofconsolationfromreadingandsharingtheWordofGodwithinourgroup,soIfiercelydecidednottoabort.Lateron,definitelyhewasbornwithsomedisordersonheartandbrainbutthatwasnottoomuchterribleasdiagnosedbythedoc-tor.ThanksbetoGod!However,trialsrushedintousoneafteranother.Iboreathirdchildoutofstrifeduetomy

fetalderangement,formostprobablyIbecameexhaustedtotakecareofthefirsttwosons,andyetIfeltliketobesolostthatIwonderedwhyGodletmyfamilysuffer.Insuchtiredness,IwasgraduallydistantfromtheBibleSharingGroup,sotosay,Ispentjustonceforeverytwomonthsinsteadof3-4daystomeetthemregularlyasbefore.Inasimilarway,fromtwiceaweek,IhavenotimespentpersonallybeforetheBlessedSacrament.Duringmyprayer,Icannotconcentratetomeditate silently inorder to listen to theLord, insteadof that, things related to family life,children,businessandsoonroamingaroundinmymind.Fornightprayer,weusuallyprayedtogether,yetwekeptitinactivelyandsoiteventuallybecameprivateforourchildrensniveledandcriedaloudalongtheprayer.ItmightbeafailurebetweenusperhapsbecauseIhadtiringlytokeepaneyeonthreekidsof

mineandtomanagesmallbusinesssimultaneously.Thus,everythingtwistedandturnedswiftly.Still,Ihadanothertrial,evenworse,thatmyhusbandhadanextramaritalrelationwithanotherwoman.Bythistime,therewasachasmaltensionbetweenus,butIgotreadyforitahead.Ididthinkagreatdealaboutwhat familyvocationwasyet fullof spikesand thorns,whether I ac-cepted his viewpoints to live on harmony regardless of his unfaithfulness or responded gor-geouslyevenrebeltolethimknowornot.ItisnodoubtatallthatGodwillhelpthosewhoarestraitened.TheimageoftheearlyChurch

narratedintheActsof theApostles flashedbacktomymind,„theydevotedthemselvestotheApostles’ teachingsand fellowship, to thebreakingofbreadand theprayers.Awecameuponeveryone,becausemanywondersandsignswerebeingdonebytheApostles.Allwhobelievedweretogetherandhadallthingsincommon…Daybyday,astheyspentmuchtimetogetherinthetemple,theybrokebreadathomeandatetheirfoodwithgladandgeneroushearts,praisingGodandhavingthegoodwillofallthepeople.AnddaybydaytheLordaddedtotheirnumberthosewhowerebeingsaved.”(cf.Acts2:42–46).LivingbytheWordofGod,IstartedovertoparticipateintheBibleSharingGroupaswellas

toattend theEucharistmoreandmore inorder to relieve fromstress, then tochangeatmos-phereofmyfamily.Athome,IdidnotsitstilldoingnothingratherthangatheredmykidstopraybeforetheLord.I,atfirst,taughtthemhowtomakeasignofcross,say“goodnight”toGod,ask-ingBlessedVirginMaryandtheLordtograntusapeacefulnight.Then,IcametoteachthemtosaytheLord’sprayer,HailMary,andGlorybe.Timekept flying;asahabit, theyknewhowtooffertoGodprayersthatweresolovelytouchingandsimple.Theycouldreallyfeelthefamilyatmosphereandprayedearnestlyfortheirdaddy(myhusband)like‘Lord,helpmydadtoquitdrinkingbeer,’ ‘helphim to get rid of smoking,’ ‘makehim loveus, not to angry at us and go

BDV


—104—

homeearlier,’etc.Hence,insuchaprayer,IfeltlikehearingGodwhispertome,“Cometome,allyouthatarewearyandarecarryingheavyburdens,andIwillgiveyourest.Takemyyokeuponyou,andlearnfromme;forIamgentleandhumbleinheart,andyouwillfindrestforyoursouls.Formyyokeiseasy,andmyburdenislight”(Matt11:28–30).Fromthattimeon,Itookanychancetoinvitehimtoattendtheregularprayersessionsofthe

group;andinformedhimaboutitsgroup’smeetingsorretreatsthoughreceivedrefusalsmorethan nods to agree. Formyself, I had not attended regularly gatherings of the group, butmystruggleinfamilylifewasknownmoreorlessbyitsmembers.Thoughtheydidnotknowexact-lytheissue,theykeptprayingformyfamilyinsilence.Acoupleofyearshadgoneby,ourconflictbecameextremelyworsethatwecametodecide

toliveseparate;hemovedoutfromhome,andIstayedcaringfor3kidsofours.Wereluctantlytoldalietothemthattheirdadwentfarawayforasortofbusinesstrip,andwouldreturnhomeonlyonweekends.Certainlyourconflictcouldnotberesolved,itwasonthevergeofbeingbro-ken.Ididbelievethat,byGod’sgracealone,IfeltlovinghimstillthoughIwasbroken-heartedasthoughtofhismanner.However, Iwaswillingly to forgivehim forGodhaswantedmenot toforgiveseventimesbutseventy-seventimes(cf.Matt18:22).ItwasthankstotheWordofGodthattransforms.TheLordhimselfhaswrittenstraighton

thecrookedwaysalong theupsanddownsof thehistory.Rightat this time,Godhasworkedmarvelouslytotouchhimfromaso-calledfunnyincidentasitwentlikethis:everyTuesdayallmembersof thegroupwouldmeet.Allofasudden,outofmissingourkids,hecamehometohave dinner with us, and left right after it in order not to face people. However, by chance,membersofthegroupcametomyhousewithoutanynoticeaheadoftime.Uponseeinghim,myhusband could not leave and remained for a while to join the prayer session. After all, heuncovered that he felt like to be relieved despite somany struggles in his spiritual life; andeventually, somethingwaschanged incredibly insuchaway thathis ladyherself finished thiskindofrelationshipbysayinggoodbyetohim.

BDV


—105—

Bible and Art Forms

TheRegina-PacisChapelinHeisdorfandtheWorksofMercyAmongtheartisticcreationsthatwitnesstosocialcommitmentintheBible,thosethatreflect

thesixworksofmercyintheParableoftheLastJudgmentinMatt25:31-46occupyasignificantposition.

Iwashungryandyougavemefood,Iwasthirstyandyougavemesomethingtodrink,Iwasastrangerandyouwelcomedme,Iwasnakedandyougavemeclothing,Iwassickandyoutookcareofme,Iwasinprisonandyouvisitedme.

ThesensitivitytopersonsindistressandthecommitmenttothemisasignofadherenceinfaithtotheSonofMan:„TrulyItellyou,justasyoudidittooneoftheleastofthesewhoaremyfamily,youdidittome.”TheRegina-PacisChapelofthehomefortheelderlyrunbytheSistersofChristianDoctrinein

HeisdorfintheGrandDuchyofLuxembourgtookthistextasitsinspirationforthecentralthemeofthestainedglasswindowsthatweredesignedbytheBenedictineSisterErentrudTrostoftheAbbeyofOurLadyofVarensellnearRietberginGermanyandproducedintheworkshopofthemasterglassmakerBernhardJostmanninPaderbornin1993.

Behind thealtar „theriverof thewaterof life,brightascrystal, flowing fromthe throneof

GodandoftheLambthroughthemiddleofthestreetofthecity.Oneithersideoftheriveristhetreeof lifewith its twelvekindsof fruit,producing its fruiteachmonth;and the leavesof thetreesareforthehealingofthenations”(Rev22:1-2)springsforthinwarmcolors.TheviewinperspectivemakesofthecrucifiedJesusthesourceofthered-coloredriverofhisbloodandoftheblue-coloredriverofthewaterwhichgiveslifetothetrees.Betweentheredriverandtheblueriverappear the treesof lifeandtheirrepresentation in theworksofmercy.Theyare in

BDV


—106—

thisway the fruit of the trees, the leaves ofwhich heal themisery of theworld. In the back-ground,behindthisensemble,thetowersofthenewJerusalemriseasasortofwatermark.InthiswaytheartistrealizesasuperpositioncharacterizedbygreatspiritualdensityofthesceneofthedeathofJesus,asbloodandwaterspringfromhisside(John19:34),thevisionofthenewJerusalem(Rev22)andtheparableofthelastjudgment(Matt25).

Oneithersideofthesesixstainedglasswindowsloomeightde-pictions inblack,whiteandskybluecolors.From left to right, theobserverperceivesimagesofnarrativesfromtheOldTestament.Onthe leftside:AdamandEveembraceabovetheserpent in thegar-den of Eden; Noah lifts his arms toward the dove with an olivebranchinhisbeak;thenomadAbrahamwithhisstaffraiseshiseyestowardstheheavenstowardthepromiseofamultitudeofdescend-ants; Jacobsleepsunder the ladderanddreamsofangelsclimbinganddescendingbetweenheavenandearth.Ontherightside:Mosesprostrates himself before the burning bush; with his staff in hishand,heleadsthesonsofIsraelthroughthewatersoftheRedSea;theHebrewsreceivemannafromheaven;MosesreceivesthetablesofthelawfromGod’shands,whilethecommunitygatheredinsoli-darityawaithimatthebottomofthemountain.Inthisluminousfashion,makinguseofthe„Cisterciangrisailles”,

„thisglasswithopalreflections”,theartistshavesucceededincreat-inga„pearlescentlightinwhichallthecolorsofthesolarspectrummerge”. At the same time, they have made possible an evocativedialogbetweentheeightscenesofdivinesolicitudeintheOldTes-tamentandthesixworksofmercyofchapter25ofSaintMatthew‘sGospel.

Textandphotos:ThomasP.Osborne

Bibliography:ThérèsedeVos,ReginaPacis:

LesvitrauxdelachapelleReginaPacisàHeisdorf,1996,94p.

BDV


—107—

Federation News January2017GeneralSecretary’sTriptoRomeTheGeneralSecretaryoftheCatholicBibli-calFederationinauguratedtheNewYearonaworktriptoRome(January4–11,2017).ThemainreasonforthistripwasworkingmeetingswithseveralofficialsoftheVati-canadministrationinthepreparationoftheCBFInternationalBiblicalCongressin2019.TheGeneralSecretarymet– withCard.KurtKoch,Presidentofthe

PontificalCouncilforthePromotionofChristianUnity;

– withCard.GianfrancoRavasi,PresidentofthePontificalCouncilforCulture;

– withBishopRinoFisichella,PresidentofthePontificalCouncilforthePromotionoftheNewEvangelization.

CongressintheMiddleEastRegionDespitethedifficultsituationintheRegion,theresultofpoliticalproblems,warsandreligiousconflicts,CBFmembersintheMiddleEastaredevelopingsignificantbiblicalactivitiesatalllev-els:academic,pastoralandeditorial.FromJanuary27thtoFebruary5ththisyear,theBibleCon-gressoftheMiddleEastorganizedbytheBiblicalFederationoftheMiddleEastwasheldinLeb-anon.TheeventwasattendedbythePresidentoftheCatholicBiblicalFederation,CardinalLuisAntonioTagle,andtheGeneralSecretary,Fr.JanJ.StefanówSVD.

BDV


—108—

WithintheframeworkofthisCongress,theRe-gionalMeetingoftheCBFRegionoftheMiddleEastalsotookplaceandthePresidentandtheGeneralSecretaryoftheFederationheldawork-ingmeetinginBeirutwiththePatriarchoftheMiddleEast,CardinalBecharaRahi.March2017BiblicalSymposiuminLuxembourg

ThesecondeditionoftheBiblicalSymposiumrelatedtotheMaster’sProgramintheBiblicalAnimationofPastoralMinistrywasheldinLuxembourgfromMarch3–6.Thistimethethemewas:„Animatiobib-licatotiusactionispastoralis“.

Africa—BICAMAssemblyTheBICAMPlenaryAssemblytookplaceinCongoBrazzavillefromMarch29–31.Unfortunately,duetodeficienciesintheinvitationprocess,thenumberofparticipantswasverylow.Thequor-umneededfordecision-makingwasnotachieved,norweresignificantagreementsreached.Inthelightofthismeeting,theneedfortherevisionofthestructureoftheCBFRegionofAfricaandtheleadingroleofBICAMwithinitbecamemoreevident.

BDV


—109—

April2017ManilaFromApril3-13,theSecretary-GeneralmadeabriefworkingvisittoManila,Philippines.Theagendaofthetripconsistedof:– aworkingmeetingwiththePresi-

dentofCBF,Card.LuisAntonioTagle;– avisittoaffiliatedinstitutions;– aworkingmeetingwithRadioVeri-

tas,inrelationtotheprojectLectioY-outh.NetanditspossibleextensiontoAsia;

– aworkingmeetingatEAPIandDi-vineWordInstituteofMissionStud-iesinrelationtotheMaster’sprojectintheBiblicalAnimationofPastoralMinistry.

June2017

Africa—NewBICAMDirectorOnJune23ofthisyear,Fr.AlbertNgengiMundelewasofficiallyap-pointedasthenewExecutiveDirectorofBICAMbySECAMPresidentGabrielMbilingi,ArchbishopofLubangoinAngola.Since1991eachDirectorofBICAMwasex-officioRegionalCoordinatorofFEBICAfri-ca.ButProf.Mundeledecidednottotakeonthisresponsibility.Thisdecisionmakesitnecessarytoinitiateacommonprocess,betweenSECAMandtheCBF,ofreviewingthestructureoftheCBFinAfricaanditsrelationshipwithSECAM.

July2017South-EastAsiaSymposiumandAssemblyTheSubregionofSouth-EastAsiais,alongwithLatinAmerica,oneofthemostdynamicregionsofCBF.July17-23ofthisyear,theBiblical-PastoralSymposiumfortheentireSouth-EastAsia

BDV


—110—

SubregionwasorganizedinNhaTrang,Vietnamwiththetheme:“TransformingthefamilythroughthepoweroftheWord”,whichinvolved70delegatesfromacrosstheregion,including14bishops.ThemeetingwasalsoattendedbythePresidentoftheCatholicBiblicalFederation,CardinalLuisAntonioTagle,andtheGeneralSecretary,FrJanJ.StefanowSVD.

ParalleltotheBible-PastoralSymposium,theRegionalGatheringoftheCBFSouth-EastAsiaSub-regionwasheld.ReportsofCBFmembers’activitiesinallcountriesoftheSubregionweresub-mittedand,followingthereportoftheGeneralSecretary,discussedtheissueofannualmember-shipquotasandcontributionstotheSecretariat-Generalwasdiscussedandthecorrespondingdecisionsweremade.AttheendoftheMeeting,thenewSubregionalCoordinatorwaselected,inthepersonofDr.Na-tividadPagadutofManila,ExecutiveDirectoroftheEpiscopalCommissionforBiblicalAposto-late(ECBA)oftheEpiscopalConferenceofthePhilippines,andoftheCoordinatingCommitteeofthesubregion.

RegionalAssemblyofNorth-EastAsiaThemeetingoftheNorth-EastAsiaSubregionoftheCatholicBiblicalFederationtookplacefromJuly27–29ofthisyearinTaipei.ItwasthefirstSubregionalMeetingafterelevenyearsofinac-tivityinthesubregionduetotheinternalcrisisoftheFederation.Duringthemeeting,theSubregionalCommitteewaselectedtocoordinateactivitiesintheSub-regionaswasthenewSubregionalCoordinatorinthepersonofFrPakWingPeterLo.PrioritiesforthenexttrienniumwerealsoidentifiedandtheagendaforcommonactivitieswithintheSub-regionwasplanned.

BDV


—111—

GeneralSecretaryinTaiwanTheGeneralSecretaryoftheFederation,whoparticipatedintheSubregionalMeetinginTaipei,Taiwan,usedtheopportunitytomakeaworkingvisittotheChinaSectionofRadioVeritasAsia.TheimplementationpossibilitiesoftheLectioY-outh.NetProjectintheChineselanguagewereexplored.

Fr.StefanowalsomadeacourtesyvisittotheArch-bishopofTaipei,ArchbishopJohnHung,SVD.

BDV


—112—

September2017GeneralSecretaryinIndiaThisyeartherewasnocommonactivityintheSouthAsiaSubre-gion.ButinSeptembertheSecre-tary-GeneralvisitedIndiarespond-ingtotheinvitationoftheSVDASPACZonalCoordinationtopar-ticipateinthemeetingoftheCoor-dinatorsofthe“SVDCharacteris-ticsDimensions“(thewaytocarryoutthemissionoftheSocietyoftheDivineWord)organizedinMumbai.Thistripfacilitatedseveralmeet-ingsthatservedtocontinuethetrainingworkoftheOrganizingCommitteeoftheMaster’sPrograminBiblicalAnimationofPastoralMinistry,whichisinthepreparationphaseforallregions:– ameetingwiththeacademicauthoritiesandteachersoftheSVDseminaryinPune;– ameetingwiththePresidentandacademicauthoritiesofJDVUniversityinPune,India.

MeetingoftheSubregionofSouthEuropeinLondonTheCBFSouthern&WesternEuropeSub-regionalMeetingoftookplacefromSep-tember28toOctober1inLondon,Eng-land.

October2017MeetingoftheCentralEuropeanSubregionTheRegionalMeetingoftheCentralEuropeanSubregiontookplaceinNeustift,Italy,October15-18.Oneofthetopicsdiscussed,followingthereportoftheGeneralSecretaryoftheFederation,wastheincreaseinthemembershipfeesandthesometimestenserelationshipoftheCentralEu-ropeanSubregionwiththeGeneralSecretariatoftheFederation.

BDV


—113—

November2017ExecutiveCommitteeTheExecutiveCommitteeoftheCatholicBiblicalFederationheldseveralonlineconsultationsandvotesaswellasitsannualmeetinginWarsawNovember10-12,2017.MostofthemeetingdealtwithmattersrelatedtotheadministrationandfinancesoftheFedera-tion.Giventhedecreaseinthecontributionsofaidagencies,asaresultofthechangeintheirfinancialpolicy,theGeneralSecretariatoftheFederationisgoingthroughaperiodofscarcityofresourcesforitsproperfunctioning.Forthisreason,andrespondingtotheneedtochangethefinancialstructureoftheFederation,theExecutiveCommitteeatthissessiontookaseriesofadministrative-structuraldecisions,whichwillimproveandstrengthenthefinancialstructureoftheFederation:1.Theprocessofreviewingmembershipfeeswasconcludedand– itwasdecidedtoincreaseproportionatelythecontributionsoffullmembersandassociates

ofEuropeandNorthAmericainallcategoriesofmembers;– thedecisionmadein2006toleavethemembers’feescollectedintheotherregionsinthem

wasmaintainedinordertocreatean“economicfundoftheregion“;– itwasdecidedtointroduceintheregionswhichsince2006havenotcontributedanyfeesto

theGeneralSecretariata“shareofsolidarity“inadditiontotheannualfeepaidtotheRe-gion:100USDfullmembersandUSD50associatemembers;

– knowingthatthisadditionalpaymentwillmeananeffortforsomemembers,theunder-standingofthemembersisappreciatedasistheircontributiontothemaintenanceoftheadministrativestructureoftheFederation;

– detailedinformationonthedetailsofthisnewfeesystemwassentbytheGeneralSecretarytoeachRegionoftheCatholicBiblicalFederation.

2.TheExecutiveCommitteealsoapprovedtheGeneralSecretary’sprojecttoestablishanetworkofassociationsof“FriendsoftheCatholicBiblicalFederation”withtheaimofpromotingtheFederationandraisingfundsfortheprojectsundertakenbyit.Thecreationofthefirstassocia-tion—"FriendsoftheCatholicBiblicalFederation”—wasauthorizedintheUnitedStatesofNorthAmerica.Theotherassociationswillbeapprovedastheyappear.Federationmembersarecalledupontocooperateandtakeinitiativesinthepromotionanddevelopmentofthisnewfi-nancialstructurefortheFederation.

BDV


—114—

Inthesamesectionofadministrativematters,theExecutiveCommitteestudiedandapprovedthenew“CodeofEthics“whichissignedbythenewRegionalandSubregionalCoordinatorsoftheFederation.TherevisionofthisdocumentwasnecessaryasaresultofchangestotheConsti-tutionoftheCatholicBiblicalFederationpriortoitsapprovalbythePlenaryAssemblyinNemiin2015.Closingthechapteronadministrativematters,theExecutiveCommitteeoftheFederationcon-sideredtheproposalofthePresidentandtheGeneralSecretaryoftheFederationtorelocatetheheadquartersoftheGeneralSecretariatfromGermanytoVaticanCity.Thischangeisnecessaryandbeneficialinorderto:– strengthenthepresenceoftheCatholicBiblicalFederationwithinthestructuresofthe

Churchforthebetterfulfillmentofourmission;– facilitatethecontactoftheGeneralSecretariatwiththebishopsoftheCatholicChurch;– establishcontactwithstudentsofthebiblicalandtheologicalfacultiesofthepontificaluni-

versitiesofRome;– simplifytheadministrative-legalstructureoftheFederation.Afterstudyingallthepositiveandnegativeaspectsofthisrelocation,theExecutiveCommitteeoftheCatholicBiblicalFederationdecidedtotaketheadministrative-legalstepsforthetransferoftheheadquartersoftheGeneralSecretariatoftheFederationfromGermanytoVaticanCity.Thisdecision,likealltheabove,wasmadeunanimously.AnimportantmomentinthemeetingwasthediscussionofissuesrelatedtothemembersoftheFederation.First,aftercarefulconsiderationofthedocumentationsubmittedandtheopinionsoftheexpertsinCanonLaw,itwasdecidedtograntthestatusoffullmemberoftheCatholicBibli-calFederationtotheConferenceofCatholicBishopsofIndia.Thenfollowedthereview,votingandsubsequentapprovaloftheapplicationsofthenewmem-bers:

1. DioceseofGuntur(India);2. DioceseofCatamarca(Argentina);3. IlizwiBiblicalCentre-SVDZimbabwe(Zimbabue);4. PedroArrupeFormationCentreforEducationalLeaders(Poland);5. SocietyofJesusMaryandJoseph(India);6. BiblicalAssociationofArgentina(Argentina);7. ArchdioceseofHavana(Cuba);8. CharismaticMovementinMadagascar(Madagascar).

Includingthesenewadditions,theCatholicBiblicalFederationhas346members—103FullMembersand243AssociateMembers—in126countriesaroundtheworld.ThemapwiththefulllistofmembersoftheCatholicBiblicalFederationisaccessibleontheFedera-tion’srenovatedwebsite:www.c-b-f.orgThelastpartofthemeetingservedtoreviewthepreparationsforthetwoeventsrelatedtothe50thanniversaryofthefoundingoftheCatholicBiblicalFederation:theCongressinRomeandtherequestaddressedtoPopeFrancistoproclaimtheyearoftheBible.As

BDV


—115—

congressionalpreparationsprogresssmoothly(soonthecorrespondinginformationwillbesentout),theissueoftheYearoftheBiblefollowsthetortuouspaththroughthevariousofficesoftheRomanCuria.Attheendofthisreview,thedeterminationtocelebratetheYearoftheBiblewith-inthescopeoftheCatholicBiblicalFederationwasconfirmedintheeventthatitwasnotoffi-ciallyproclaimedbytheHolySee.BibleConferenceinWarsawCoincidingwiththeCBFExecutiveCommit-teemeetinginWarsaw(10–12November),theCBFGeneralSecretariatorganizedto-getherwiththeCatholicUniversityofWar-sawanInternationalBiblical-MissiologicalConferenceunderthetitle:“BibleandCul-tures“.

ThemembersoftheCBFExecutiveCommitteeandtheorganizersoftheConferencewereinvitedbytheArchbishopofWarsaw,CardinalKazimierzNycz,forameetingattheArchbishop’sPalace.TheNunciooftheHolySeeinPolandalsoparticipatedinthemeetings.

December2017Africa–Lectioyouth.netCommitteeMeetingTheannualmeetingoftheCoordinatingCommitteeofLectioYouth.Net,undertheauspicesoftheGeneralSecretariatoftheCatholicBiblicalFederation,tookplaceinLomé,Togo,December13–17,2017.InthewordsoftheProjectCoordinator,FrWojciechSzypuca,SVD:“Perhapsthemostsignificantoutcomeofthemeetingwasoptimismabouttheprospectsfortheex-pansionoftheprogramandtheintensifica-tionofitsimpact“.

BDV


—116—

Biblical Pastoral Publications

LumenVitae2017/4The thematic issue of the reviewLumen

Vitae 2017/4 has the title: „Biblicalanima-tionofpastoralcareandcatechesis“.Thisisavery topical issuewhich is reinterpreted inthe light of the theological-pastoral im-portance of the affirmation ofBenedict XVIin the post-synodal exhortation Verbum

Domini: “The Synodinvited a particularpastoral commit-ment to bring outthe central place oftheWord of God inecclesial life, rec-ommending to in-crease ‘biblical pas-toral care’ not injuxtaposition withother forms of pas-toral care, but as

biblicalanimationoftheentirepastoralmin-istry [biblica animatio totius actionis pas-toralis]“(n.73).In his Editorial F. X. Amherdt (pp. 367-

370)underlinestheurgencyofverifyingtheeffective role that Sacred Scripture playstoday in the Catholic Church, five hundredyears after the Lutheran reformation. Am-herdt highlights the progress made in thevarious ecclesial realities and at the sametime reaffirms the urgency of making theBible become the “hermeneutic reference“atthebasisofallthepastoralandcatecheti-calactionofbelievers.ThestudybyC.Raimbault(pp.371-382),

recalling the document of the French Epis-copateontheBible incatechesis(TexteNa-tional pour orientation de la catéchèse enFrance, [TNOC]2006) focuseson the redis-coveryofthe“WordofGod”withintheBibleitself, providing useful reading tracks inwhichthenoveltyoftheeffectivecommuni-cationofGod toman is experienced. In theinteresting contribution ofD. Laliberté (pp.383-394)thereaderishelpedtounderstandthe theological and pastoral significance ofthestatementofVerbumDomini,n.73(bib-

licalanimationof theentirepastoralminis-try).IthasitsrootsinDeiVerbumn.24anddevelops what the Second Vatican CouncilhadhopedforinfavorofspreadingtheBibleinthelifeoftheChurch.Animportantstageoftheconceptual journeyisrepresentedbythe pronouncement of the Bishops ofCELAM (Latin American and CaribbeanEpiscopalConference)inthefinaldocumentofthemeetinginAparecida—Brazil(2007),which declares the urgency of the biblicalanimation in pastoral care (cf. Final docu-ment,n.248).TheanalysisofT.Osborne(pp.395-405)

focusesonthe“novelty“ofVerbumDomini’sstatement (pp. 395-405),which frames thetheologicalproblemofthetheme,explainingits definition and above all indicating threemain contributions: a) the question of au-thority and interpretative responsibility ofSacred Scripture; b) reflection on the “sac-ramentality“ of the Word proclaimed andshared; c) the transversal question of thecompetences and formation of those re-sponsible for ecclesial pastoral care. Y.Guérette (pp. 407-417) considers in hisstudytheformationofpastoralworkersandthe means of mediation between Scriptureandpastoralactivity.Thisisacrucialaspectoftheprocessofselectingecclesialprioritiesandbiblicalanimationoftheentirepastoralcare of believers. The author points outsomemaintrackstoguidethepersonalandcommunity training of biblical animators.The interesting experience reported by M.Crimella(pp.419-428)regardsthebiblical-pastoral initiative of Cardinal Carlo MariaMartini in the archdiocese of Milan in theyearsofhislongministry(1979-2002).Thearticle focuses on three experiences thathave left their mark on the journey of theAmbrosian Church: a) the “school of theWord”;b)the“listeninggroupsoftheWordof God“; c) the “roadmap for biblical read-ing“. The deepening of the expression “Ac-cording to Scripture” proposed in the con-tribution of G. Papola (pp. 429-438) con-cerns the very essence of biblical texts andtheir intrinsic relationship with catechesis.

BDV


—117—

Thearticlehighlights thevariedrichnessofthe texts, characterized in their historicaldimension,centeredonthekerygmaticmes-sage,opentotheencounterwiththereaderand rich in current eventsbut also in com-plexity. Therefore the approach to SacredScripture implies an integral reading and aunitaryunderstandingofthetextinviewofitsauthenticpastoralnarration.The contribution of A. Fossion and J.-P.

Laurent(pp.439-451)isofgreathermeneu-tical interest. The two authors study therelationshipbetweentheactofreadingandthe believer’s practice, proposing an in-depthhermeneuticmethodology(structural,narrative and rhetoric) of the relationshipbetweenthereaderandthebiblicaltext.Threenarrativesofconcreteexperiences

of biblical pastoral animation follow. Thefirst signed by C. Chevalier (pp. 453-457)describes the project “Reading the Bible”started in2003 in theVicariateof “BrabantWallon”. This is an experience that hasgrownover theyearsandhasbeencharac-terized by a progressive maturing of nu-merous groups of people, who have ac-quired a solid reading method and havebeenabletointeractbywelcomingdifferentbiblicalproposals.AsecondexperiencenarratedbyC.Salgat

(pp. 459-464), concerns the initiative to“circulatetheWord”amongChristiansinthediocese of Basel, located in the French-speakingregionofSwitzerland.Havingasan indication thevolumeofB.

Huebsch, Lacatéchèsedetoutelacommuni-té,believershaveagreedto“puttheWordatthe center” by making it reach all areas ofpastoralaction.Experiencehasmadeitpos-sibleto“open”thewealthof theBibleevento thosewho are far away anddonot nor-mallyattendecclesialmeetings.A third experience reported by F. Ma-

bundu (pp. 465-471) regards the Africancontext and the vital role of grassrootscommunities,wherebiblicalpromotionandanimation takes place. Starting from thepresenceofthesecommunities, thepopularreadingoftheBibleisactivated,coordinatedbysomeleaders(animators).The author describes the method and

stagesofbiblicalpedagogy,highlightingthe

importanceofreading,interiorizing,prayingandpracticingtheWordofGod(cf.thebibli-cal reading of the Lumko Center). Africancommunities find in thepopular readingoftheBibleasourceofecclesial lifeandfruit-fulspiritualcommunion.Finally, we wish to highlight three as-

pects emerging from the Lumen Vitae file4/2017. The first concerns the necessarydeepening of theological reflection on theBibleas“WordofGod”(thedebateon“sac-ramentality”) which reveals a growing de-velopment of ecclesial sensitivity andawarenessof itsprimaryrole in theanima-tionofallpastoralcare.A second aspect concerns the methodo-

logical question of the approach to biblicaltextsinviewoftheirpastoralusability.Sev-eralcontributionsunderline therichnessofthe methods of deepening the text for anever-greater integration between the bibli-calmessageandtheconcretenessofthelifeofbelievers.A third element concerns the “popular

and inclusive“ dimension of biblical peda-gogy, which marks the style of those whoapproachScripture,welcome it in faithandvalueitinspirituallifeandevangelicalprax-is.SacredScripturemustbecomemoreand

more the soul of the entire evangelizedcommunityand,atthesametime,thesourcethatopensuptotheuniversalmission.

GiuseppeDeVirgilioFrançois-Xavier Amherdt, L’anima-

tion biblique de la pastorale. 120propositionspratiques,Pédagogiepasto-rale12,Namur,LumenVitae,2017,183p.How do we help Christian communities

to “practise the Scriptures”, to make theWordofGod,souloftheologyandofpasto-ral,theprincipalinspirationintheactuallifeofbelieversandofallecclesialactivity?Theauthor has recourse to different sectors:exegesis, pastoral, catechesis, spirituality,

BDV


—118—

liturgy, missiology, in order to connect thediversity of ecclesial realities, of potentialactors and potential listeners to theWord.The Apostolic Exhortation Verbum Domini(2010) of Pope Benedict XVI provides theguidingthreadforthethreechaptersofthebook: thevoiceandthefaceoftheWord(cf.VD6-49: the Revelation in Jesus Christ, theWordmadeflesh);thehouseoftheWord(cf.VD 50-89: the ecclesial character of theWord of God), a more developed chapter;thepathsandthewayoftheWord(cf.VD90-120:theWordinmissionintheworld).

Oneof thegreat-est assets of thebook is to presentsome tools whichhave already beentested in differentcontexts.Itishardlypossible to accountfor all 120 proposi-tions!Someofthemare easily put intopractice (for exam-

ple proposition 48: “Look for informationandanswerstoquestionsonawebsiteorina biblical work.”), while other propositionsrequire more effort (for example proposi-tion41:“Setupabiblicalcentreorcentreofformation, regional, diocesan, inter-diocesan,national”).Thebookcanbe studiedaloneorbetter

still inthevariousgroupswhichcouldthenevaluate their relationship with the Wordandexplorenewinitiatives.Itisnotaques-tion of adding propositions concerningScripture alongside the different activitiesalready existing but of searching how topromote the inculturation and incarnationoftheWordofGodintheecclesialrealities,andinthelivesofthedifferentactorsandintheworld. Just one of the propositions canbesufficient forsuchaprocess if itpermitsthe inspirationofpastoralactivity indepth.Beginning lectio divina meetings, for exam-ple,accordingtoonemethodoranothercanallowpeople to experience the active pres-enceofGodinallthatislivedinGod’snameinaparticulargroup.Wellinformedonpastoralapplicationsof

theBible thework isalsonourishedby thetextsofthemagisteriumonbelievers’read-

ingoftheBibleandbydistinguishedtheolo-gianssothattheresult isaworkofbiblicalpastoralofquality,which isbothaccessibleandstimulating.InformationontheCatholicBiblical Federation (p. 7, note 8) can befound at: https://c-b-f.org/en/Who-we-are/Mission.TheauthorisapriestofthedioceseofSi-

on(Switzerland)andprofessorattheFacul-tyofTheologyoftheUniversityofFribourg.HeholdsthechairofpastoralTheology,re-ligiouspedagogyandhomileticssince2007.Hehasbeenformorethanthirtyyearsani-matorandthenpresidentoftheAssociationBiblique Catholique de Suisse romande,whichinspiresthepagesofthisbook.

Marie-HélèneRobertProfesseurdethéologie,

UniversitécatholiquedeLyonGiuseppeDeVirgilio, IlsognodiDio:

Giustizia e pace si baceranno, Milano,PaolineEditorialeLibri,2017,ISBN978-88-315-4893-9.18€.GiuseppeDeVirgilio,priestofthediocese

of Tremoli-Larino and professor of NewTestament and of biblical theology at thePontifical University of the Holy Cross inRome, offers a survey of biblical texts onjustice and peacewith a title that al-lows us to dream:The dream of God:justice and peaceshall embrace. Thiswork attempts tosupport a personalreading of texts ofthe Old and NewTestaments whichunderline the rela-tionship between“justice”and“peace”.While justice isaper-manent process of seeking to reestablishrelationalequilibriumintheheartofpeoplehurtbysomeformofinjustice,peaceiscon-

BDV


—119—

ceived as fulness and integrity of life, thefruitofdivineblessing.Theauthorgivesusfirstofallaspiritual-

ly rich reading of six Old Testament sec-tions: fratricide [Gen4:1-16] ; the justiceofAbraham between faith and intercession[Gen 12-25]; Joseph, the just man and themercy of God [Gen 37-50]; the gift of theLaworoftheTorahtheobservanceofwhichleads to integrity andpeace [in thedeuter-onomistic literature]; the preaching of theprophets against injustice and in favor ofpeace,butalsoinviewofthemessianicandeschatological dimension of justice andpeace ; justice andpeace in thePsalter, theprayer of Israel ; and the theological reflec-tion on God, history and the human condi-tioninthewisdomliterature.ThesurveyoftheNewTestamentoffersa

consideration of Jesus of Nazareth, the justonewhobringspeace,especiallyinthegos-pels of Matthew and Luke, of the work ofjusticeandpeaceaccordingtoSaintPaul,ofthewitnesstojusticeandpeaceinthepost-paulinecommunity (in the letter to theHe-brews,andthelettersofJamesand1Peter),and finally of the justice of this world andthegiftofpeaceinthejohanninereflections.The volume concludes with a bibliog-

raphyofpublicationsinItalian(p.173-176)and indexes of names of authors cited (p.177-179), Hebrew, Greek and Latin terms(p. 180-182), and biblical references (p.183-194).This publication ofGiuseppeDeVirgilio,

supporterandparticipantformanyyearsintheworkoftheCatholicBiblicalFederation,reveals both the richness and relevance ofbiblical teaching on justice and its fruit,peace,thedreamofGodforhumanity.ThatChristian communities should share thisdreamandengage ina responsiblemannerinsocietyas“instrumentsofpeace”asdisci-plesof theonewhoannounced “thegospelofpeace”, such is thewishwithwhichpro-fessor De Virgilio concludes his reflection,makinghisown theappealofPopeFrancisinEvangeliigaudium239.

ThomasP.Osborne

LaPalabradeDiosparaelMundo:LaFederaciónBíblicaCatólica [TheWord ofGod for the World: The Catholic BiblicalFederation], Jan J. Stefanów SVD (coord.),Reseñabíblica n° 97, 2018.1, Estella: VerboDivino,72p.,ISSN1134-5233Thisisthefirstissueof2018ofthejour-

nal of the Spanish Biblical Associationwhoseobjectiveistobringresultsofbiblicalscience closer to a wider interested audi-ence.This issue revolves around the “bibli-calanimationofthelifeandpastoralcareofthe Church“, proposed by Verbum Domini73. The CBF isalso engaged inthis task, whichiswhyitsSecre-tary-General,JanJ. StefanówSVD,wasinchargeofcoordinatingthis issue. Itcontains fivearticles in the monographic section, twoarticlesfromothersectionsandabasicbib-liographyonthesubject(p.70).In the first article (p. 7-18), T. Osborne

approachesthethemeofpastoralanimationfrom the Bible (VerbumDomini, 73). It ex-plainsthatthisconsistsnotofisolatedactiv-ities around the Bible within a plural uni-verseofpastoralcare,but that theWordofGodmustcutacrossandencompassallpas-toralactivity.Theologicaleducationonthebasisoflec-

tiodivinais another proposal (S. O’Connell,p. 19-26). This author explainswhatLectioDivina is and its implications for languageandtheologicaldiscourse.Thearticles that followarebasedonex-

perienceinCanada(F.Daoust)inthespecif-ic cultural context with two dominant lan-guages and cultures, as well as on biblicalpastoral care in Africa andMadagascar (M.MadegaLebouakehan).Translationsandtheprominent roleof theWordofGodand theBibleforevangelizationandmissioninbasiccommunitiesarealsoemphasizedforAfricaand Madagascar. Archbishop DavidWalkerreferstothepost-ChristiansituationinAus-traliathatcallsforanapproachtotheBibleinpastoralcare.

BDV


—120—

The open section begins with a study ontheBibleandmartyrdomin2MaccabeesbyYaraMatta.Unfortunately, thiscontributionsuffered a mishap in the presentation. Thecorrect titleshouldread“TheBibleandtheCultureofMartyrdom in theMiddleEast: aTheological Reading of 2Macc 6-7” (p. 53-65).IthasnothingtodowiththeNewEvan-gelization of America directly, although as-pects such as martyrdom, social change,persecution and politics are also importantin Latin America (see Reseña Bíblica inwww.verbodivino.es).ButY.Mattadiscussesthe context of 2Maccabees and the cultureof martyrdom starting with Maccabeesthrough Ignatius of Antioch to the presentday,wherecertainformsofextremismseekmartyrdom,butnotonthebasisoflovebuton other dimensions [seeMatta’s contribu-tioninthisissue].It is true that, so far, an animation of allpastoralactivity from theBible is an unfin-ishedproject.Thereisalongwayyettogo.But as these reflections and contributionsshow,therearealreadypracticesandexam-ples of such animation and interest in theWordofGodcontinues togrow.TheCBF isat the service of this animation and maypresentsomeresultsfromthiseffort.

ChristianTauchnerSVDStAugustin

Associazione biblica della Svizzera

Italiana, Dì soltanto una parola. PerleggerelaBibbianellaculturadioggi,acuradiE.Borghi,EffatàEditrice,Cantalupa(TO)2018,346,p.The volume edited by E. Borghi, presi-

dent of the Biblical Association of ItalianSwitzerland(ABSI),withthecontributionsofELBartoliniDeAngeli,S.DeVitoandR.Pet-raglio,aimsto“providesomeessentialtech-nicalandculturaltoolsfortoapproachwithscientific rigor and humanistic passion tothemes and texts that have deeply affectedthe history of western and universal cul-ture” (p. 8). In the Introduction (pp. 7-12)prof. Borghi stresses the need to offer a

“globalapproachwithanexplicithistorical-critical approach” (p. 8). Thework, revisedandexpandedcomparedto the firsteditionof 2010, makes use of the historical-philological approach, which “constitutestheinitialplatformforallthosewhowishtoread seriously the First and New Testa-mentsandthenperhapsmovetowardsfur-therinsights”(p.8).Orientedtothebiblicalformation of ecclesial communities, thebook represents a “journey in the Bible”,characterized by asimple,fluent,pastorallanguage. The volumeoffers historical-chro-nological indications,linguistic clarifica-tions, hermeneuticorientations, summarycards, general infor-mation and specificreflections on sometextsoftheFirstandNewTestaments.The itinerary consists of six chapters. In

Chapter I: “Reading a biblical text” (pp. 13-24)somebasicnotionsareofferedconcern-ing the exegetical reading and the correctinterpretation of Sacred Scripture. Thereader is invited to takeabalancedherme-neutic attitude to read and understand theinspired text and place it in its vital envi-ronment. Bearing in mind the historical-critical approach and its methodology, theecclesial interpretation of Sacred Scripturemust constitute “a completely privilegedmoment,alsobecauseitisparticularlycloseto the original formative circumstances ofmanybiblical texts,especiallytheNewTes-tament” (p.22).Following themodelof thewise scribe (cf. Sir 39:1-11), thebeliever iscalledtocarryoutwithrespectandfreedomthe task of welcoming the richness of thebiblical message respecting its profoundtruth.Chapter II: “The First Testament: general

notes” (pp. 25-80) outlines an overall pic-tureof theHebrewBibledivided into threesections: Torah,Nebî’îmandKetûbîm. Withtheaimofpresentingtheformationofthesesections in a simple and concrete way, theauthor summarizes themost important as-pectsoftheliterarycompositionofthetexts,postponing the bibliographical details in a

BDV


—121—

note. For the first collection (Torah), thesignificanceofYhwh’steachingtohispeopleandthedivineandhumannatureofthetextare highlighted. The Torah is the center ofdivine detection, a sure reference for thefaith and practice of every believer. It fol-lowsindidacticformtheessentialprofileoftheindividualbooks.Asimilarprocedureisalsoapplied to thepresentationof thepro-phetic (Nebîîm correct withNebî’îm, p. 31)and sapiential (Ketûbîm) collection. Afterpresenting the contentsof thebooksof the“HebrewBible”, some indications are givenabout the Greek translation of the Septua-gint(pp.64-68)andthecanonoftheJewishScriptures (pp. 69-79). Probably it wouldhavebeenbettertopresentthethemeofthecanon inaunitary form,avoidinga separa-tion of the treatment of the Hebrew Bible(pp. 26-31), its relationship with the OldTestament and the canon of the JewishScriptures(pp.69-74).ChapterIII:“TheFirstTestament:Reading

Examples”(pp.81-192)proposessixreadingexamples drawing on the three collectionspresentedabove.Thefirstconcernsthecallof Abraham inGen12:1-4 (pp. 81-99). Thesecond analyzes the gift of the “tenwords”ofYhwhinExod20:1-17(pp.100-129).Thethird rereads Isa 7-9 in an essential formand studies the pericope of Isa 11:1-9 (pp.130-145).Thefourthaddressestheanalysisof Jer 40; the fifth analyzesPs139 and thesixth offers a global consideration of themessageofthebookofJob(pp.131-188).Chapter IV:“TheNewTestament:General

Notes” (pp. 193-238) introduces the NewTestamentbypresenting four“literarygen-res”:a)theletter;b)thegospel;c)historicalmonograph; d) Apocalypse. Within eachliterary genre there are news of differenttypes: chronology of Paul of Tarsus (pp.196-210),notesonepistolaryliterature(pp.210-213), formation of the evangelicalma-terial (pp. 213-218), synoptic question (pp.219-229), historicalmonograph (cf. Acts of

the Apostles) and a look at the Apocalypse(pp. 229-235). Considering the necessaryselection of the literary questions to dealwith, the effort to offer the reader a “uni-tary”and“ecumenical“viewoftheNewTes-tamentproblemsmustbeappreciated.InChapterV:“TheNewTestament:Read-

ingExamples” (pp. 239-298) further detailsare proposed regarding the Pauline corre-spondence (pp. 239-258) and Catholic let-ters (pp. 258-265). This is followed by thestudy of the Gospel pages of Mark 9:4-29andMatt5:13-16(pp.266-285),theanalysisofActs10:1-43andabriefsummaryofRev1:1-3(pp.295-297).InChapterVI: “ConcludingRemarks” (pp.

299-334) the author proposes to completethe introduction to thereadingof thebibli-calpages“byreadingthreeotherparticular-ly significantones, i.e. the first compositionof thebookofPsalms, thepericopeofLuke13:10-17 and the morning version of theOurFather,andproposingsomeconsidera-tionsofglobalsynthesis”(p.299).Thechap-tersupplementsthevolumewiththeanaly-sisofthreeothertextsofdifferentkindsandcontexts(cf.Ps1;Luke13:19-17;Matt6:9b-13). Unfortunately, the absence of textualinsights concerning the Fourth Gospelshould be noted. Furthermore, the finalsummary—in our opinion—would havedeserved a properly kerygmatic reflection.Infact, it is thepaschaleventofChristwhodiedandrose(cf.1Cor15:3-5)thatfoundsthepeculiarityoftheentireNewTestamentbiblical-theological path. The volume endswith a short Glossary (pp 335-338) and abibliographicalAppendix(pp.339-346).

GiuseppeDeVirgilio

Roma

BDV


174. Not only the homily has to be nourished by the word of God. All evangelization is based on that word, listened to, meditated upon, lived, celebrated and witnessed to. The sacred Scriptures are the very source of evangelization. Consequently, we need to be constantly trained in hearing the word. The Church does not evangelize unless she constantly lets herself be evangelized. It is indispensable that the word of God “be ever more fully at the heart of every ecclesial activity” [Verbum Domini 1]. God’s word, listened to and celebrated, above all in the Eucharist, nourishes and inwardly strengthens Christians, enabling them to offer an authentic witness to the Gospel in daily life. We have long since moved beyond that old contraposition be-tween word and sacrament. The preaching of the word, living and effective, prepares for the reception of the sacrament, and in the sacrament that word attains its maxi-mum efficacy. 175. The study of the sacred Scriptures must be a door opened to every believer. It is essential that the revealed word radically enrich our catechesis and all our efforts to pass on the faith [cf. Dei Verbum 21s.]. Evangelization demands familiarity with God’s word, which calls for dioceses, parishes and Catholic associations to provide for a serious, ongoing study of the Bible, while encouraging its prayerful individual and communal reading [Verbum Domini 86s]. We do not blindly seek God, or wait for him to speak to us first, for “God has already spoken, and there is nothing fur-ther that we need to know, which has not been revealed to us” [Benedict XVI, Dis-course, Bishops’ Synod 2012]. Let us receive the sublime treasure of the revealed word. 176. To evangelize is to make the kingdom of God present in our world. Yet “any partial or fragmentary definition which attempts to render the reality of evangeliza-tion in all its richness, complexity and dynamism does so only at the risk of impov-erishing it and even of distorting it” [Evangelii nuntiandi 17]. I would now like to share my concerns about the social dimension of evangelization, precisely because if this dimension is not properly brought out, there is a constant risk of distorting the authentic and integral meaning of the mission of evangelization. Pope Francis, Evangelii gaudium 174–176

BDVd 106-107 E · 2020. 10. 21. · digital English Edition 2017, n. 106-107 — 5 — mation”,...

Documents

Transcript of BDVd 106-107 E · 2020. 10. 21. · digital English Edition 2017, n. 106-107 — 5 — mation”,...