Tuesday, September 20, 2005

Reading Readers of the Gospel of Mark


To argue for a ONE, correct, true interpretation of a text is to force a single truth on a plural world. Interpretation is always perspectival and particular. There is no one, correct, true reading of Mark. There are legion of readers and readings of Mark.

Thursday, May 19, 2005

Making Sense of Mark's Ending 3

Two of the more popular attempts at making sense of Mark’s ending come from feminist interpreters. The first one, a historical reconstructionist perspective, argues that the women did not remain silent and afraid. How could the gospel ever spread if the first witnesses remained fearful and quiet? The second one comes from the literary perspective. Jesus’s followers drop the ball. The men drop it first. And then the women. The Markan Jesus tells his disciples God will raise him up several times in the narrative. The men don’t believe him. The women came to the tomb to anoint a dead body. They did not go there to welcome a Risen Lord. How about us—the text’s present readers—will we also drop the ball?

If Mark were a movie, it definitely does not end like a Walt Disney movie. It’s open-ended, much like the book of Jonah. The narrative ends at 16:8 with women silent and afraid. I propose the following readings that try to make sense of that ending.

“Watch” the “movie” we call Mark. One can argue that its major theme is suffering-- vicarious suffering to be exact. Its lead character inaugurates a mass movement that begins in Galilee. When the movement eventually reaches the power center of Jerusalem, its leader is executed. Then the young man at the tomb tells the woman that their leader has been raised, and is waiting for them in Galilee, where everything started. And the cycle begins again. His followers are to follow the same path as their leader—the path of vicarious suffering. Wouldn’t you be afraid and silent?

“Watch” the movie we call Mark again. If one focuses on its major characters, one discovers quite fast that most of them are men. Jesus’s disciples are all men until you get to the crucifixion scene, almost at the end, where, like an afterthought, the narrator tells the audience that Jesus had women disciples. Listen to the young man’s pronouncement at the empty tomb—it’s for the men. The risen Christ is supposed to meet the men in Galilee. The women has had enough of this “all men program.” Tama na. Sobra na. Palitan na. Wouldn’t you be afraid and silent when you realize the repercussions of saying “enough” to patriarchy and androcentrism?

If one puts “the vicarious suffering cycle” reading with the “all-men-program” reading together, you’ll have women—by their collective act of disobeying the young man at the tomb-- saying “enough” to the cycles of violence that ultimately always victimize women and children. Now, wouldn’t you be afraid and silent?

A reading of Mark focused on the disciples would soon show that, more often than not, they cannot understand what Jesus does and what he says. Over and over Jesus has to explain his words and his acts. In chapters 8, 9, and 10, Jesus tells them about his suffering and his resurrection, and they misunderstand him. The narrative ends with women coming to the tomb to anoint a dead body. No one among Jesus’s named disciples believed that he will rise again. But one woman in the whole narrative does believe. Read Mark 14. There an unnamed woman gatecrashes a party for Jesus and anoints him with expensive oil. And Jesus says that what she has done will be told in remembrance of her. What did she do? She did an act of faith. She believed Jesus. She anointed Jesus’s body for burial because there would be no body to anoint later. There would only be an empty tomb—as the named women disciples discover when they came with their anointing oils.

Now, if you are one of the many who did not believe Jesus and suddenly the one you thought was dead is actually alive and waiting for you, wouldn’t you be afraid and silent?

Tuesday, May 17, 2005

How does one do Jeepney Hermeneutics?

Canaan Banana posits that the Bible is an important book of the church and that it includes liberating messages; nevertheless, there remains the sense in which, unless one embraces the Christian concept of God, one is not fully a person of God. Mary John Mananzan points out that the Bible in spite of all the reinterpretations, remains a book written from a patriarchal, dominator, imperial perspective and thus must be used to inform and not define Filipino life and struggles. How then does one do a decolonizing reading of an imperializing text? In other words, as Musa Dube puts it, “how does one read the Bible without perpetuating the self-serving paradigm of constructing one group as superior to another?” How does one do jeepney hermeneutics?

It begins with one’s view of scripture. As Daniel Patte points out in conversation, “Traditional roles of scripture are problematic, when they involve submission to the text, or more exactly, defining the authority of the text in terms of moral prescriptions or vision (ideology, religious views, etc.) that it posits or carries.” Many interpreters of Scripture begin with the theological affirmation, explicit or not, that the Bible is “God’s Word” and that it offers access to the Complete and Final Revelation of the One True God, Jesus Christ. Jeepney hermeneutics presupposes that the Bible is a “jeep,” a sword, an imperializing text – a dangerous text, as demonstrated throughout history by the many horrendous crimes committed in its name (see for instance, Susanne Scholtz, ed. Biblical Studies Alternatively: An Introductory Reader [2002]).

Imperializing texts, according to Musa Dube, take many forms and are written by a variety of people, even by the colonized, either collaborating with the dominant forces or yearning for the same power. She adds, “Regardless of who writes imperializing texts, they are characterized by literary constructions, representations, and uses that authorize taking possession of foreign spaces and peoples… Reproduction of imperial strategies of subjugation is also evident among many interpreters.” I draw heavily from Dube’s work with the following questions in explaining why many biblical texts are imperializing and why many of their interpretations are the same. (1) Does the text have an explicit stance for or against the political imperialism of its time? (2) Does it encourage travel to distant and inhabited lands and how does it justify itself? (3) How does the text construct difference: is there dialogue and liberating interdependence, or is there condemnation and replacement of all that is foreign? Is there celebration of difference authentic or mere tokenism? (4) Does the text employ representations (gender, ethnicity, sexuality, divine, etc.) to construct relationships of subordination and domination?

Next comes a proposal on how to transform a jeep into a jeepney, on how to beat a sword into a plougshare. Jeepney readings have at least three distinct characteristics, three explicit choices—textual, theological, and contextual—made by the reader. First, as far as textual choices are concerned, it involves reading texts by disregarding, setting aside, or resisting imperial rhetoric, its agents and those who mimic them (getting rid of the jeep's machine gun mount). This means privileging what Renita Weems calls “random aberrant outbursts in a world otherwise rigidly held together by its patriarchal attitudes and androcentric perspective.” This means privileging the subaltern in texts, not just the “voices from the margins” but also the “voiceless from the margins,” what Leela Gandhi describes as “the ones who disappear because we never hear them speak. They only serve as medium for competing discourses to represent their claims,” like the pais in Matthew 8:5-13 and Onesimus in Paul’s letter to Philemon. This fundamental choice, this switch of focus from center to periphery allows the marginalized in the text to “mirror” the plight of the marginalized in front of it. This is akin to Delores Williams’ argument about the power of Hagar’s story to inform and inspire the continuing struggle of many African-American women.

A second characteristic of jeepney hermeneutics involves a fundamental theological claim that the insights, stories, and answers the Bible provide (like the three-seater jeep) are not enough and may even be wrong or hurtful for the questions being asked by many communities, thus the need to create space for other texts that help inform—not define—peoples’ lives and struggles (therefore, the necessity of the sixteen, or more, passenger jeepney). Jeepney hermeneutics creates space for other voices, for Filipino “traditions, myths, legends, to harness insights, values and inspiration towards the full flowering of communities and persons” (Mananzan:176-177). Jeepney hermeneutics then takes seriously the affirmation that God and God’s activity is bigger than the Bible, bigger than Christianity, and even bigger than Jesus Christ. God did not arrive in the Philippines in 1521. God was already here. According to Mark Taylor: “The Bible, once the “sword” of the imperial spirit, will have to find its new possibilities amid many other spirits that its Christian bearers often spurned.”

Third, jeepney hermeneutics as an example of “reading like a Canaanite” (Donaldson, Weaver), “re-invading the land” (Guardiola-Saenz), re-claiming stolen spaces, and building houses (jeepneys as Filipino homes on wheels) addresses contextual issues, concrete life settings among Filipinos. “The Canaanites are, of course, the much vilified people who occupied the ‘promised land’ before the arrival of the wandering Israelites. Yet they also stand in for all peoples whose lands have been conquered and expropriated” (Donaldson: 12). Filipinos, as one of the most colonized peoples in the world (Fernandez), are modern-day Canaanites. Reading the Bible inside a jeepney simply means creating space, offering a home for Filipino “Canaanites” to think, to speak, to sing, to commune in Canaanite languages.

Monday, May 16, 2005

Window, Story, Mirror

Most interpretations can be summarized into three categories: those that locate meaning “behind texts,” those that locate meaning “in the texts,” and those that locate meaning “in front of the texts.” Those interpretations that fall under the first category presuppose that scripture serves a referential function, the text is a “window” to a privileged past—to Israel, to the historical Jesus, to the gospel writers and their intentions, to the early Christian communities, etc.—that could be recovered. Interpretation is therefore aimed at first establishing what the text meant in order to arrive at what it means for today. The task of the interpreter is to recover meaning from behind the text to the historical setting from which it came. Traditional historical-critical methods like form, source, redaction criticism, and contemporary Historical Jesus research would fall under this category.

The second category of interpretations employ “closed reading” focused on plot, characters, setting, discourse, structure, implied authors and implied readers in order to get at “what is in the text.” If the first category privileged the past that the text referred to as the source of meaning, the second category privileges the text itself. This category would include most literary methods like narrative, structural, and rhetorical criticism. In such cases interpreters presuppose scripture as “story,” a text that “has life all its own.” And this “living” text is able to create or conjure up communities of readers/hearers.


The third category would include readings that privilege social location. Meaning, in this category, is not located in the past or in the text, but in parts of the text that point “beyond the text” or “in front of the text”: its rhetorical features as well as all the signs of ideological tensions, whether these are socio-economic, political, cultural, religious tensions that are recognizable, despite the fact that the text seeks to suppress them, for instance by marginalizing characters, institutions, or events that would manifest these tensions. These rhetorical features and ideological tensions are textual features that point “beyond the text,” in the sense that they are recognizable by the ways in which they powerfully affect readers in situations similar to those suppressed by the text. Thus, these “in front of the text” textual features are most directly recognizable when they are activated by present-day readers. After all, interpretations are, as Mark Taylor puts it, “constructs of socially located flesh-and-blood readers.” Scripture then serves as a “mirror” that helps inform--not define--concrete life settings. Most advocacy approaches—feminist, liberationist, womanist, reader-response criticism, cultural studies, and post-colonial studies—would fall under this category.

Sunday, May 15, 2005

Salamat, Fr. Carl...

Sequels are usually less exciting than the originals. In the case of Backpack of a Jesus Seeker: Book Two, it is not. In A Third Look at Jesus, Fr. Carlos Abesamis offered us his construction of Jesus that does not look anything like the blue-eyed blond, liberal messiah most contemporary researchers' works portray. Through nineteen chapters, which he calls "stop-overs," he "travels" through Jesus' life, death, resurrection, and promise of return. But he does not take this journey alone. He walks with companions: fisherfolk, laborers at the picketlines, mothers, daughters, farmers… maraming kasama. In Backpack… Book One, Fr. Carl—as one voice among a community, a symphony of voices—articulated the essence of Jesus and Jesus’s proclamation of God’s reign. Through a series of dialogical vignettes, readers encounter a Jesus who had a bias for the poor; a Jesus who was a rebel, a heretic, and an apostate; a Jesus who did not just die but was executed; a Jesus whom God raised from the dead and thus Immanuel—God-with-us. This time around in Backpack… Book Two, Carl, the Seeker, and the Backpack welcome a host of God’s wonderful creatures (a butterfly, heavenly bodies, mud, gold, jeepney drivers, indigenous peoples, and others) in dialogue. This bigger symphony of voices challenges us to address concrete, earthy issues; issues most armchair theologians can’t even dare imagine: corporate globalization and its disastrous effects; Clarissa Ocampo, Emma Lim and Erap; the Church of the Poor and Good News to the Poor; the evils of human suffering… As in his two previous “Jesus” books, we are not alone in this journey. Jesus is risen. We are never alone.

The Spirit blows wherever it wills, and what Fr. Carl has done in these three books is locate the Spirit at work among the Filipino ochlos (masses) and ptochos (wretched poor); those whom Conrado De Quiros calls the pango, pandak, at negro in the peripheries of many narratives, the voices from the margins. Fr. Carl locates the locus of God’s liberating activity among fisherfolk, farmers, laborers in the picketlines; with those who rejoice in thanksgiving over tuyo, kamatis, kanin and among mothers who want durian for pasalubong; with the religious who offer their lives protecting their students, and among country doctors whose lives teach preferential option for the poor. Through them we get God’s surprises of grace. Sila ay nagsisilbing mga patikim ng kaharian ng Dios.

Salamat, Fr. Carl. I can’t wait for Episode III

Saturday, May 14, 2005

FPJ, Asedillo, and Aguila

Most Filipinos love stories, telling them, listening to them, or watching them. Filipinos who do not enjoy movie watching are quite rare. I remember the moviehouses in the barrios where we used to go during summer vacations. Most of these had double programs. Your ticket bought you two movies to watch. A few had triple programs. We saved up for those triples, especially if they starred Fernando Poe Jr. (FPJ). We came in before lunch and came out six or so hours later. My kuya (older brother) and I are FPJ fans. In grade school I saw my kuya, on two occasions, apply the FPJ rapid-punching technique on two bullies bigger and taller than him. The technique worked. I was 7 when I first went to see a movie by myself. It was FPJ’s Asedillo. It was the first movie I saw that painted a totally different picture of America, and Manuel Quezon, and the period of American occupation many among our elders, even today, longingly call “peacetime.” It was the movie that introduced me to the Sakdal uprising of the 1930s.

I was in high school when I saw Aguila. I consider it one of the best movies Philippine cinema has ever produced. Aside from FPJ, it had Christopher de Leon, Jay Ilagan, Sandy Andolong, Eddie Garcia, Johnny Delgado, Charo Santos, Amalia Fuentes, and a host of top caliber artists. Basil Valdez sung the theme song. The 3 ½ hour movie presents a stark portrait of Philippine society and offers at least four ways of dealing with its reality: join the underground, go to America, learn to deal with it, or live with the indigenous communities.


If you haven’t watched Aguila and Asedillo. Go and do so. Then you will know why those who call FPJ the Arnold Swarzenegger or the John Wayne of the Philippines don't know what they're talking about.

Thursday, May 12, 2005

Making Sense of Mark's Ending 2

Take a single verse in the Bible, say John 11:35 (“Jesus wept”). Take five biblical scholars using the same method for interpreting scripture, say redaction criticism. And what do you have? Five different readings. There’s no such thing as a disinterested reading or reader. Interpretation is always perspectival and particular. Interpretation always involves choices. Take a popular telenovela, say Darna. Take five faithful followers of the show, including my 8-year-old son Ian, and ask them why nobody in the narrative recognizes Narda as Darna, and vice-versa. And what do you have? Five different reasons.

Take Mark’s ending, 16:8 which reads, “So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.” Check out your Bible. Most have a footnote on verse 8 that says ancient manuscripts end on this verse. Verses 9 to 20 are later additions—attempts of ancient communities to make sense of Mark’s ending. If you subscribe to the argument in synoptics studies that Mark was written first and both Matthew and Luke used Mark as a source document, then Matthew and Luke also provide endings that try to make sense of Mark’s. You find in your Bible then at least four or five different attempts at making sense of Mark 16:8.

Making Sense of Mark's Ending

Imagine you are part of the original audience of the Gospel of Mark. Christianity is about 30 or so years old. You are a second-generation believer. You believe, like many in your community, that Jesus is risen. You believe, like many in your community, that he appeared to Peter, and then to many others, and then to Paul. Then, this short gospel comes along. It's disturbing. It does not have any stories of the risen Christ appearing to his disciples. Moreover, it ends with women at the empty tomb silent and afraid.

You don't even shake the hands of the one who read the gospel. No one did in the whole congregation. Actually, even today, most people don't care about Mark. They'd rather read Matthew, Luke, and John. These gospels end right--like Walt Disney movies. Matthew ends with the Great Commission and the Risen Christ's promise of Immanuel. John has the "Do you love me" cycle, and a beach scene to boot. Luke has special effects, Jesus ascending to the heavens. Mark's ending sucks. It's worse than the ending of FPJ's Sigaw ng Digmaan. He dies. FPJ is not supposed to die in any of his movies. If he does, he's supposed to resurrect (like in Panday III), or be shot after the credits (like in Sierra Madre), or have a twin brother somewhere (like in Probinsiyano). Some fans reportedly almost tear down a moviehouse where Sigaw... was showing. Mark's ending: women at the empty tomb, silent and afraid...Crap!

Reading John inside a Jeepney

Jeepney hermeneutics is but one among many “Canaanite” readings. And it is a reading that (1) presupposes that the Bible is a “jeep,” an imperializing text, and that said jeep can be (2) transformed into a “jeepney.”

Let me offer a brief example using the Gospel of John. The connection of the Bible, its readers, and its institutions to Western imperialism do not call for special pleading. As Alan Lawson and Chris Tiffin insist: “Imperial relations may have been initially established by guns, guile, and disease, but they were maintained largely by textuality” (Lawson and Tiffin: 3). Simply put, the Bible was and is the key tool in the “textual takeover of the non-Western world” (Boehmer: 94). Yet, most commentaries and expositions on John available in Philippine seminaries take for granted or do not find problematic the gospel’s imperial rhetoric.

Spivey and Smith’s popular introductory text (Anatomy of the New Testament. New Jersey: Prentice Hall, 1995) describes the Gospel as reminding its readers that faith is “walking by the light of Christ, and walking the way he walked… it is dependence on the source of life, the only true God and Jesus Christ whom he has sent” (203). Both argue that Christians have tended to read the other Gospels, indeed the whole New Testament, in the light of John’s christological and theological constructions (203). Dube points out that “Mission studies indicate that John’s Gospel has been the most influential text” (1998b: 132). Bart Ehrman’s The New Testament: A Historical Introduction to the Early Christian Writings (Oxford: Oxford University Press, 1997), another popular textbook, applies five methods in its analysis of John: literary-historical, redaction, comparative, thematic, and socio-historical. All five approaches lead to one major conclusion: “Whoever believes in the Son has eternal life now.” Adele Reinhartz (Befriending the Beloved Disciple: A Jewish Reading of the Gospel of John. New York: Continuum, 2001) resists John’s rhetoric because of its anti-Semitism. James Charlesworth (The Beloved Disciple: Whose Witness Validates the Gospel of John? Valley Forge: Trinity Press, 1995) using contemporary historical Jesus methodologies argues that Jesus’ beloved disciple was really Thomas and, contrary to feminist arguments, could never have been a woman.

“Imperializing texts take many forms and are written by a variety of people, even by the colonized, either collaborating with the dominant forces or yearning for the same power. Regardless of who writes imperializing texts, they are characterized by literary constructions, representations, and uses that authorize taking possession of foreign spaces and peoples” (Dube, 1996:41-42). The Gospel of John, according to Dube, may have been written by an oppressed minority group and among the colonized Jews. This setting does not automatically guarantee that it is an anti-imperial text. Post-colonial studies indicate that the colonized do not always resist their oppressors: they also collaborate and imitate the imperial power at various stages of their oppression (1998b: 119).

Why is John a “jeep”? Dube brings the following questions to the text (2000:57-58): Does the Gospel have an explicit stance for or against the political imperialism of its time? Does it encourage travel to distant and inhabited lands and how does it justify itself? How does the Gospel construct difference: is there dialogue and liberating interdependence, or is there condemnation and replacement of all that is foreign? Is the celebration of difference authentic or mere tokenism? Does the text employ representations to construct relationships of subordination and domination? Dube points out that the problem of reproducing imperial strategies of subjugation is also evident among interpreters (2000:26). As Kwok Pui-lan posits, “They operate more from a hermeneutics of consent than a hermeneutics of suspicion. They have not dealt adequately with the harsh reality that the Bible discloses a hierarchical social order in which slavery and male domination are seldom challenged” (42).

John’s imperial discourse pervades the whole gospel. The “Word” that became flesh (1.14) was with God and is, actually, God (1.1). All things came into being through him (1.3) and in him was life and the life was the light of all people (1.4). This “Word made flesh,” the one who came from heaven is above all (3:31) and thus greater than John the Baptist (1.20,3.30), Moses (1.17-18,3.13-15), Jacob (4.12), and even Abraham (8:58). This “Word made flesh” goes into Samaria and tells the woman by the well, “You worship what you do not know; we worship what we know, for salvation is from the Jews” (4.22). This “Word made flesh” is “The Bread of Life” (6.35), “The Light of the World” (8.12), “The Resurrection and the Life” (11.25), and “The Way, the Truth, and the Life” (14.6). And if every one of the things that this “Word made flesh” did were written down, “the world itself could not contain the books that would be written” (21.24).

Dube points out that John’s Jesus, as savior of the world who is not of this world, shows a colonizing ideology that claims power over all other places and peoples of the earth (1998b: 132). Moreover Jesus’ followers receive a transference of power. Jesus tells them that they do not belong to the world because he has chosen them out of the world (15.19), and then he sends them out saying, “As the Father has sent me, so I send you” (20.21). In other worlds, Christians are not of this world yet they are sent into the world with the power to devalue and subordinate differences like John’s Jesus (Dube, 1998b: 130).

With rhetoric like this it is not surprising, as Ali Mazrui points out, that Christianity, the religion of the underdog, became an imperial religion (Dube, 2000:11). More than this, the gospel’s reception history is, on the whole, an expected response to its imperializing rhetoric. Back to my metaphor, the gospel is a jeep. And most of its interpretations, especially those available in seminary libraries in the Philippines, are jeeps.

All of the interpreters I have quoted above present legitimate readings. They are relevant to communities that find them relevant. But Good news is always relative. Interpretations that ignore or even perpetuate John’s imperial rhetoric are products of the hermeneutics of consent. Interpretations that challenge the gospel’s discourse are products of the hermeneutics of suspicion.

It is tempting to classify Reinhartz’ reading as an example of jeepney hermeneutics. She has problems with compliant readings of John. Hers is a resistant reading to the gospel’s constructions of representations and structures of relationships. Ehrman too raises the problem of anti-Semitism in his discussion. Both then find problematic the anti-Jewish sections of the narrative and argue for alternative, liberating readings. On the other hand, both completely ignore the imperial ideology of the gospel. Jeepney hermeneutics, as decolonizing interpretations, suspects both text and interpretation. Ehrman employs a hermeneutics of suspicion as far as John’s reception history is concerned. Unfortunately, he employs a hermeneutics of consent as far as the “source text” is concerned. The Bible remains authoritative, normative, archetypal, God’s special revelation, blameless. Those responsible for Christianity’s sins are the Bible’s interpreters.

Gomang Seratwa Ntloedibe-Kuswani cautions that an imperial ideology—that Christianity is the superior religion over all others and its God the real God—underpins the colonialist communication theory of “source text and receptor languages.” The Bible is the given and cannot be changed, languages, cultures, and peoples can and must be changed to make room for the Bible. Thus, even in translation work, there exists the colonizing ideology that renders receptors into slaves of the “source text” (80-81). Ntloedibe-Kuswani quotes Aloo Mojola who argues that translation is never neutral. It is an instrument of ideological and theological formation grounded on fidelity and faithfulness to the source text (81).

Spivey and Smith are faithful to the “source text.” And so is Charlesworth. He is totally indifferent to the inherent problems of the Johannine rhetoric and instead uses the narrative as a window to a historical past, a privileged past, in order to find a historical beloved disciple. Kwok Pui-lan, I might add, classifies past and contemporary historical Jesus quests as imperialistic in nature: the West’s need for the “noble savage.” Sugirtharajah’s comments are more pointed: “The whole enterprise serves as an example of how the dominant discourse holds on to its deep-rooted Eurocentric bias, namely the assertion that anything theologically worthwhile can only emanate from Greco-Judeo traditions… Eurocentrism works on a double premise. It looks to Greece for its intellectual and philosophical roots, and dips into its Judaic heritage for its religious origins” (1998b: 113).

Reading John inside a jeepney requires privileging Filipinos and their plight as modern-day “Canaanites,” insisting that the Bible informs, it does not define, life, and engaging the biblical text in search of the marginalized, the subaltern, the “Canaanite” characters—those whom Gandhi describes as “the ones who disappear because we never hear them speak. Those who only serve as medium for competing discourses to represent their claims.”

The paidarion, the lad of John 6:9, like the pais of Matthew 8:5-13 that I have argued as symbolic of Filipinos (2000:25-32; 2003), can also represent the continuing plight of Filipinos. Fred Atkinson, the first American General Superintendent of Education in the Philippines inaugurated over a century of racist public education in the islands when he remarked: "The Filipino people, taken as a body, are children and childlike, do not know what is best for them ... by the very fact of our superiority of civilization and our greater capacity for industrial activity we are bound to exercise over them a profound social influence"(Schirmer, 1987: 43-44). The child who offers the five loaves and two fish is absent from the Synoptics. Only in John is the source of the food identified. In the midst of a crisis involving adults, a child’s food is appropriated. The crisis is averted. Jesus is praised. The child disappears into the background from whence he came. He is never thanked. He is never mentioned again. The child gets one verse in the entire 21 chapters of the gospel. Filipinos, numbering over seven million, offer “loaves and fish” to countless peoples throughout the world as overseas contract workers. Many do not even get “one verse.” As De Quiros points out, “They do not figure in the narrative.”

The Samaritan woman is another character that can represent Filipinos. Dube, going against the traditional feminist reading of John 4, presents the woman at the well as illustrative of control-at-a-distance strategies of empire (1996: 37-60). I agree. Spain and America domesticated the mujer indigena for over four centuries and turned her into their most effective subject. Yet like the woman at the well, despite being told that her worship was wrong and she did not have to fetch anymore water because of what Jesus was offering her in terms of “correct worship” and “eternal springs of water,” still left her jar by the well.

Fernandez points out, “Though subjected to the most sophisticated political machinations and cultural genocide, the Filipino soul has never been totally crushed.”

“Useless” is a relative term. The tens of thousands of rusted military jeeps the US Army thought useless at the end of World War II in the Philippines, Filipinos found useful as raw materials for what was to become the most popular mode of public transportation in the islands, the jeepney. Paul’s letter to Philemon is explicit--that for a while, Onesimus was “useless.” I read that to mean that for a while he ceased being a tool to either Paul or to Philemon or even to Christ. For a while, Onesimus was not Paul’s child, not a part of Philemon’s household, nor Christ’s slave. For a while, Onesimus was free.

Dube’s reading complements mine. She explains why John is a “jeep” (to use my metaphor) by comparing and contrasting the Gospel with other imperializing texts like Joseph Conrad’s Heart of Darkness and the epic, Aeneid (1998b: 119). Dube refuses to read the biblical text in isolation from other works of literature and is thus able to argue that John’s colonizing ideology that claims power over other peoples and places on earth is not so different from other constructions in secular literature (1998b: 132). I, on the other hand, “fished” for characters that formed a totally different narrative. In other words, I took the “jeep” and transformed it into a “jeepney.”


(from Jeepney Hermeneutics: Beating Swords into Ploughshares)