When Does the Healing Start?

WHEN DOES THE HEALING START?

The Leper, Jesus, and US
(A Responsive Meditation Based on Mark 1. 40-43)

Leader:
A leper came to him begging him, and kneeling he said to him, “If you choose, you can make me clean.” Moved with pity, Jesus stretched out his hand and touched him, and said to him, “I do choose. Be made clean!” Immediately the leprosy left him, and he was made clean. (NRSV)

Millions of people today experience the plight of the leper in the Markan passage every single day. We call them People Living with HIV and AIDS. The healthy stays away from them. The healthy have stopped talking with them. The healthy have stopped interacting with them. They do not touch them anymore. They stand from afar and watch them die.

People:
What is the difference between illness and disease? Disease is physical. Illness is social. We, the un-sick, create and name the illnesses that keep us safely distanced from the sick. We, the un-sick, create the borders that keep the sick away from us. We, the un-sick, have access to the funds and the medicines that can help the sick live longer lives. We, the un-sick, decide who is ill and who is not.

All:
Many times, we, the un-sick, create the rules, the fences, the sanctions, the systems that make the sick sicker, the weak weaker, and the dying dead.

Leader:
In the Markan passage, we find the story of a leper. A person very much like a person with HIV or AIDS. He is considered unclean. People are told to keep away from him. People are told not to speak to him. People are told not to touch him. Though alive, society considers him dead.

People:
What is life without companionship? What is life without conversation? What is life without the warmth of a human touch?

All:
God did not create people to be alone. In life, in death, in life beyond death, we are not supposed to be alone.

Leader:
To celebrate Immanuel is to celebrate God-with-us. We are not alone. We shall never, ever, be alone. No one deserves to be alone. Yet, many among us, the leper of ages gone, the person with HIV or AIDS today, are alone.

People:
To celebrate Immanuel is to follow Jesus, Love Incarnate.

All:
In the Markan passage, we find the story of a leper. A person very much like a person with HIV or AIDS. He is considered unclean. People are told to keep away from him. People are told not to speak to him. People are told not to touch him. Though alive, society considers him dead.

Leader:
Yet Jesus, Love Incarnate, came near him, spoke to him, and touched him. Jesus did what society told him not to do. In the companionship, in the conversation, in the warmth of a human touch, the walls the un-sick created to separate and to isolate the sick were torn down.

People:
When does the healing start? Does it start with medicines or with technology? Does it start in hospitals or in churches? Does it start with prayer or with the much-needed deposit or all-important HMO card? When does the healing start?

All:
Or do all healings start when we realize that we are each other's keepers, that we are all God's children and thus sister and brother to each other, and that one's pain is everybody's pain, and that one's struggle is everybody's struggle, and that one’s sickness is everybody’s sickness, and that one's healing is everybody's healing, and that one's resurrection is everybody's resurrection.

HOMILY:

Leader: Going outside boxes is hard. Leaving our comfort zones; likewise. The magi took over two years, border-crossing, in search of a child, a complete stranger; a stranger they believed would liberate his people from oppression.  The Ancient Israelites wandered in the wilderness for forty years in their collective quest for land and liberty.


Crossing boundaries, discarding prejudices, tearing down walls, very, very hard. And very, very scary...

Who among us have ridden airplanes? Who among us have looked out the windows of those airplanes and seen the land masses below? What did you see? Did you see the lines, the borders that separated one nation from another? Did you see the markers that identified each country's territory apart from another? Did you see the colors that differentiated one area from another, like in our maps?

The boxes we make, our comfort zones, our prejudices, the thick and high walls around us, our accurate maps, even that Apartheid Wall in Palestine, and the borders that separate us are all man-made. We put them up, which means we can tear them down!

In Mark 1, a leper and Jesus meet, the sick and the un-sick, the impure and the pure, the dead and the living, the un-Jew and the Jew. Society, culture, ideology, and religion put up three invisible walls that separated them: no one is supposed to go near lepers, no one is supposed to talk with them, more importantly, no one is supposed to touch them.

It is a sin to approach lepers. It is a sin to talk with them. More importantly, it is a grave sin to touch a leper.

In three short verses, Jesus and the leper defy those rules. Together, they sin big.

Complete strangers they come near. They talk. They touch. Complete strangers, they break down three walls of separation and create three circles of contact. And the healing of both begins.

And we are invited to do likewise, to be active participants in the quest for a just and lasting peace, to be agents of love and faith and hope in the healing of our world.

Most of us have much to be thankful for. Many just celebrated Thanksgiving.  God has been good to us through the communities that welcomes and cares for us. But thanksgiving unless shared and celebrated with those whose only hope is God is not really thanksgiving, it's investing, waiting for returns.

To be thankful is to share, to take risks, to cross borders, to tear down walls and thus encounter the stranger. Scary? Yes. Hard? Yes. Dangerous? Yes.

But this is what the incarnation is all about. God crossing borders. God leaving heaven to be with us. God choosing to be one of us. God taking sides...

Thus, we are never, ever, alone. No one deserves to be alone.  NO ONE.  My friends, every moment of our lives we are challenged to cross borders, to tear down walls...one brick at a time... And beyond the walls...like the leper and Jesus, creating and nurturing circles that provide safe spaces where we can come together, where we can talk, where we can touch. Let us participate in the healing of the world and in our own healing. Let us, together, create circles of care.

People:
When does our healing start? Does it start with medicines or with technology? Does it start in hospitals or in churches? Does it start with prayer or with the much-needed deposit or all-important HMO card? When does our healing start?

All:
Our healing starts when we realize that we are each other's keepers, that we are all God's children and thus sister and brother to each other, and that each one's pain is everybody's pain, and that each one's struggle is everybody's struggle, and that each one’s sickness is everybody’s sickness, that each one's healing is everybody's healing, and that each one's resurrection is everybody's resurrection.


Women:
Like the leper and Jesus, today with People Living with HIV and AIDS, we are challenged to cross borders, to tear down walls, one brick at a time.

Men:
And beyond the walls, with People Living with HIV and AIDS we are called to create and nurture safe spaces where we can come together, where we can talk, where we can touch.

All:
With open arms, open hearts, open minds, open doors—in our homes, in our places of worship, in our institutions, whenever and wherever—let us participate in the healing of the world and in our own healing. Let us, like the leper and Jesus, create circles of care.

AMEN

Master and Slave

Every day over 6,000 Filipinos leave the country to work overseas. Every day 10 come back in a box. Millions are domestic helpers. Millions more are caregivers. Countless survive in sub-human conditions. People are most Third World nations' biggest exports. If we think that slavery in its most dehumanizing forms does not exist in the 21st century society, then we are deluding ourselves.

Slaves, in Jesus's parable in Luke 17. 7-10, should never expect to rest from their labors. Slaves should never expect thanks. Slaves should know their place, should stay there, should accept that they are worthless, and should never, ever, expect otherwise.

My friends, God did not create masters. God did not create slaves. God did not create the Trans Atlantic Slave Trade. God did not create any of the systems and structures that commodify, degrade, and emasculate people.

We did all these. Which means we can undo them all. And we must.

Now.

Binding the Strong Man

If parables can get one dead, then this parable is one of Jesus's most subversive.

If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand, but his end has come. But no one can enter a strong man’s house and plunder his property without first binding the strong man; then indeed the house can be plundered.

One word.Insurrection. Scholars say the kingdom refers to the State. More specifically, Rome and its puppet government in Palestine. The house refers to the Temple. More specifically, the religious elite beholden to empire. Satan, of course, refers to Rome. As a side note: Pontius Pilate, the Roman Governor of Judea, and Joseph Caiphas, the High Priest, the two people directly responsible for Jesus's execution, were close friends. Both were removed from power in 36 CE.

Historians agree that the "cleansing of the temple" was Jesus and his followers' attempt to "bind the strong man and plunder his house."

Lest we forget, Jesus was crucified as an enemy of the State, as an insurrectionist. The charge, "King of the Jews," supports that. He was crucified with two other insurrectionists or rebels, not thieves or robbers.

We do not like this Jesus.

This Jesus is so unlike the one we grew up with; so unlike the one our colonial masters taught us to obey without question; so unlike the one whose portraits and paintings, usually blond and blue-eyed, adorn our places of worship.

The Rich Fool

I read somewhere that Rockefeller was asked how much money would satisfy him. His answer? More. In the part of the Philippines where I reside, there are vast tracts of land, thousands of hectares, owned by one family. In the past three years, according to Ibon Foundation, the net worth of the richest Filipinos almost doubled.

Historians tell us that in First Century Palestine practically all the land was either owned or controlled by the ruling elite. And, yes, this group included the religious leaders.

In the parable, the rich man had a problem. His harvest was so plentiful his barns were not enough to contain them. The solution? Bring down his old barns and build bigger ones. Half of the population then was slowly starving to death. Sharing? Never crossed his mind.

He died that night.

Scientists tell us that 666 billion dollars can address the world's biggest problems: poverty, hunger, illiteracy, health and sanitation... But the world's richest actually spends more and more and more each year on weapons of mass destruction. Last year, 1.7 trillion dollars!

Sharing? Tragically, like yesterday and tomorrow, 25,000 children from the poorest countries, aged 5 and younger, would be dead from starvation tonight.

The Fig Tree

For three years the owner of the Fig tree has waited. For three years he was patient. For three years he longed for one thing, fruit from his tree. Three years pass and there were none. So he orders his gardener to chop it down. Waste of good soil. His gardener pleads, "Give it another year. I will dig around it and put manure." Give it another year.

We call them people with "green thumbs." People who love plants. People who sing and talk to them like they were people. People like the gardener who pleads, "Give it another year." People who celebrate the inter-connectedness of all life. People who believe in second chances for everyone.

Then there are people who treat everything as property. As commodity. As disposable. And a handful of them just acquired over 600,000 square kilometers of prime agricultural land. For development. For profit.

And I am sure, they will chop down not just Fig trees.

The Two Sons

The Gospel of Matthew used this Jesus parable to address the hypocrisy of the religious leaders of his time (about 60 years after Jesus's ministry). For Matthew's Jesus the tax collectors and the prostitutes were the older son. The religious elite was the younger.

Tatay had two sons, my older brother and I. I have two sons. Thus, the parable of the two sons is quite a personal one for me.

The father asks both his sons to help out in the vineyard. The older said no but afterward changed his mind and went. The younger said yes but afterward changed his mind and did not go.

During Jesus’s time,  the family, the basic unit of Roman society, was run and owned by the father. Augustus, Roman Emperor, was Father of All Fathers. Fathers had the power of life and death over everyone in his family. Everyone was the father's property.

The two sons in the parable both disobey their father. The older by word. The younger by deed. We know that fathers then killed children who disobeyed them. Tragically, there are still fathers today who kill their children for disobeying them. Fathers who treat their children as property.

But not the father in the parable. No one is thrown into places where there is darkness, weeping, and gnashing of teeth. No one is banished. No one is punished.

The father is probably like Joseph, Jesus's father.  Like Tatay. Like your father. I don't remember the number of times Kuya and I have disobeyed Tatay. Growing up, I'm sure Jesus and his siblings did too. I don't remember how many times my two sons have disobeyed me and their mother.

And I think that's the point of the parable. Parents do not remember their children's disobedience because they do not count them. Children are people, not property. And people change. I'm sure there were more times the sons disobeyed their father if we continued the story. But I want to believe that eventually they got to the point where they did not have to be told what to do.

The Parable of the Seed

Most of us had to do this science project early in grade school. Bring soil in see-through pots or containers. And some seeds. In many cases in the Philippines, we brought mongo beans. We called this project, the life cycle of a plant.

Many times our next science project was the life cycle of a frog. But this is topic for another time.

Back to the mongo beans. We waited patiently for the seeds to change. For six-year olds, waiting for hours takes forever. Then we see the surprise. Slowly but surely the tiny seeds become plants. And we watch in awe and wonder.

People whose hearts beat with the heart beat of Mother Earth know this parable. Not as a story but as the reality of life. Life begets life. Each seed bears a promise.

Many times we forget that God's creation helps God create. The waters bring forth fish of all kinds. The earth brings forth plants and animals. Many times we forget that we, you and I, are latecomers to the cycles and dances of life.

Maybe it's time we just step back and watch in awe and wonder. Like we did when we were six years old.

The Great "I am not!"

We love to play God, forgetting that we are not God.  Our greatest sin is god-playing. We forget that we are people. We are human beings, you and I, and we are created to bear witness to God and God's liberating acts.

In the same vein, there are a lot of people who think they are the Messiah. Many of them are pastors and priests.  These are those who are legends in their own minds. Those who believe that they are God's gift to the institutions and organizations they serve. Those who think they are indispensable, irreplaceable, and think that without them, all hell will break loose. 

I am pretty sure we all know people who have major messianic complexes.  Yet, our true calling is to bear witness to God's messiah and his liberating work. Just like John the Baptist.

If Jesus is the Great "I am" then John is the Great "I am not."

The religious leaders from Jerusalem ask John, "Who are you?" He responds: I am not the Messiah… I am not Elijah… I am not the prophet… I am the voice of one crying in the wilderness…"

Yes, like John we are not the Messiah, nor Elijah, nor the Prophet.

We are called to bear witness to the messiah. And like John we are to do our witnessing in the wilderness. Not in the comfort and security of our own Jerusalems. Nor inside the four walls of our magnificent temples and imposing church buildings. Nor while we are seated in our air-conditioned offices with the Bible in one hand and a newspaper in the other.

Wilderness conjures up a lot of ambivalent images for us who study Scripture. God appeared to a hard-headed Moses through the burning bush in the wilderness. The Ancient Israelites wandered almost aimlessly in the wilderness for forty long years. Many of them died there, including Moses. Like John, the wilderness played a key role in Jesus's ministry.  In Mark, the Spirit had to force Jesus into the wilderness after his baptism. There, Jesus had to deal with Satan.

The wilderness is not a very hospitable place.

Yet, we are called to bear witness in the wilderness: in places we do not want to go; to those desolate areas we fear, and among communities—poor, odorized, and otherized—whom many call "God-forsaken."  To proclaim the good news of the incarnation--that God has not forsaken; that God is not in heaven anymore; that God is here with us; that God is One among us as we struggle for life, for dignity, for justice, for peace.

John prepared the way for Jesus. He was alone. And he was executed. This time around, we are more fortunate. John gave his life to prepare the way. And Jesus is already out there-in the wilderness--be it the slums of Tinajeros and Payatas, among the internal refugees of Mindoro, or with our displaced and dispossessed Lumad sisters and brothers in Mindanao, or our kin up in the Sierra Madre mountains...

So let us take every opportunity to be the best what we can be, to be ready.  Always ready.

Whatever and wherever our wilderness is, we need not be afraid. We are not alone. We are legion.  And Jesus is already out there waiting for us…. 

The Parable of the Stone Soup

This parable is not from Jesus but I have heard several versions of it from different countries.

A long time ago in a barrio far away came a very old woman. She was probably just passing by because she took the dusty road that bordered the small community. Because it was almost dark, she stopped by the roadside and began to build a fire. She took out an earthen pot from the bag she lugged around and, after filling it with water, set it over the fire. Out of the same bag she brought out a small river stone and a pinch of rock salt and put these in the pot. 

An old woman alone by the road is hard to miss. Soon children were upon her. “Lola (Grandma),” they asked, “what are you doing?” “I’m cooking soup,” she answered, “why don’t you join me?” They sure did and after a while there was a huge circle of children gathered around the fire as the old lady narrated stories about elves and fairies and dragons. It was late. It was dark and the children were still out so their parents began looking for them. They eventually found them with the old lady. “Lola,” they asked, “what are you doing?” “I’m cooking soup,” she answered, “why don’t you join me?” They sure did and after a while there was a huge circle of children with their parents gathered around the fire as the old lady continued telling stories of elves and fairies and dragons. 

“Lola, “ a mother volunteered, “I still have leftover meat at home. We can put it in the pot.” “We have vegetables we can add to the pot too!” another remarked. And so everyone brought back what they could and put these in the pot. Eventually, the whole community shared not just stories but a hot pot of soup that began with a cold river stone and a pinch of rock salt.

The world needs soup. But, the world does not need pre-cooked or instant noodle soup. The soup that can meet the world’s hunger, as Mother Mary John Mananzan puts it, is the soup we cook together. Each one contributing what each can. Because we are each other’s keepers. That soup could mean food for the hungry, drink for the thirsty, just wages for workers, homes for the homeless, justice for the oppressed, care for the sick and dying, land for the landless, liberation for those in bondage and captivity, solidarity with those whose only hope is God. 

Those of us who call ourselves Christian do not have the monopoly on soup. 

Cain was wrong, Jacob was wrong. We are each other’s keepers. We are—all of us—brothers and sisters. Kapatid, igsoon, kabsat. Kapatid is from Patid ng Bituka. We are all parts of one gut. We, all of us—Christians, Moslems, Jews, Buddhists, and those who are so unlike us—are family. God’s oikos.

Joan Baez’s song was right. It has always been right. No one is an island. No one stands alone. Each one’s joy is joy to me. Each one’s grief is my own. We need one another so I will defend. Each one is my sibling. Each one is my friend. 

The Shrewd Manager

There are so many ways this parable from Luke 16 has been interpreted.

Some work. Some do not. Especially those that insist that the rich master is a metaphor for God. The rich master is a rich master. Charges are brought against his manager or steward for dishonesty. Apparently, other managers want him out of the picture, thus the charges.

The manager, finding his position in jeopardy and knowing he cannot do manual labor and is ashamed to beg, does what anyone would do in his situation. Damage control. Find a way to make sure that he does not end up on the streets. He cuts his losses by literally cutting his commission.

What he does gets him his job back. His rich master commends him. And those in debt, less indebted.

This is the way things actually work. Then and now. That is why the rich are still rich. This is the way of empire. This is the complete opposite of the Kingdom of God.

The Parable of the Five Loaves and Two Fish

There are so many people who imagine this story, which we find in all four canonical gospels, as an actual event in Jesus's ministry. There are those who argue that it is a parable. All the parables we have looked at so far are stories that Jesus told.

This one is different. It's a parable from the early church. Jesus is a character in the parable.

He sees the multitude hungry and, following the teachings of the Law and the Prophets, he tells his disciples to feed them. His disciples make up excuses. Send the crowd away. Let them feed themselves. We don't have enough funds to address the situation. The excuses then sound so much like our excuses today.

Then a young child, possibly 12 years old or younger, offers what he has. Five barley loaves and two fish. And the miracle of feeding of the 5000 begins.

Do not forget this. Ever. The bread and the fish that led to the feeding of the HUNGRY multitudes were offered by a HUNGRY child. Many times, God's liberating acts begin when one, just one we usually do not expect, takes that step forward, that leap of faith, that offering of bread and fish.

The Rich Man and Lazarus

Scholars tell us of two ancient stories that resonate with this parable of Jesus. One is Egyptian. The other rabbinical. The former is about the reversal of fortunes in the afterlife. The latter was about Abraham's servant Eleazar (Lazarus in Greek) who walked the earth in disguise to check on Abraham's children's observance of God's command to care for orphans, widows, strangers, and the poor.

In Jesus's parable Lazarus wasn't in disguise. He was so poor, sick, and starving that his plight was described by Abraham as evil. He was in such misery and dehumanizing state that his company was wild street dogs. He died and was not buried. Being buried is the last act of human decency that societies have practiced for millenia. Lazarus died and no one was around to bury him.

The rich man feasted every day. He died. He was buried. I'm sure in grand fashion. With scores of professional crying ladies.

Today, many people find dogs better company than their fellow human beings. Unfortunately, thousands still starve to death every single day. And one nation, which prides itself Christian, has enough resources to feed 40 billion people. That's 6 times the population of the world.

The Two Debtors

Most of us know what debts and mounting debts do to people. Whether we are  talking about those who need to borrow their most basic needs, like rice and dried fish, from the village sari-sari store or the millions in our country whose livelihood depends on the 5-6 lending system, debts impoverish and dehumanize people.

And empire thrives on debt. Then and now. Thus it should not surprise us when the Jubilee (Leviticus 25) and Jesus's Prayer (Matthew 6 and Luke 11) both demand debt cancellation.

The Parable of the Two Debtors paints another picture of the situation of the majority in first century Palestine. The denarius represented subsistence wage. The amount enough for one person to survive for one day. One owed 500 denarii. That's bread barely enough to last a year and a half. Longer if one bought barley. The other owed 50, bread barely enough to last two months.

Both debts were cancelled. This is good news to the poor!

For people who live from one day to the next, then and now, the prayer has not changed: "give us this day our daily bread and forgive us our debts."

The Pharisee and the Tax Collector

Pharisees loved God and country, were very religious, highly trained, upright, (remember that Paul was a Pharisee), and totally against Roman Occupation.

In the parable, he was telling the truth. Everything he said in his prayer was true.

Tax collectors were probably the most hated people during Jesus’s time. They worked for Rome and were considered collaborators and traitors.

In the parable, everything he said in his prayer was also true.

Both men were truthful. What's the difference?

The tax collector judged himself and found himself needing God's mercy. The pharisee judged the tax collector and found the tax collector needing God's mercy.

Then and now, we all need God's mercy.

The Parable of the Net

Farmers and fisher-folk made up the majority of the poor during Jesus’s time. Nothing has changed.

When Jesus called his first disciples, who were all fisher-folk, they were mending their nets.

Why? Because life was tough for regular fisher-folk under Roman Occupation. There were taxes on nets, taxes on boats, taxes on almost everything. Common folk had to shell out up to 55 percent of their income on taxes and tithes. And there were the huge trawlers. Nothing has really changed.

Fisher-folk know what drag nets do. You bring in everything the net catches to the shore. And you separate the catch. What can be eaten, what can be sold, what needs to be thrown back into the sea.

With practically no fish to catch, Jesus challenged them to be fishers of people. Fisher-folk know how to separate the catch. We have much to learn from them.

The Laborers in the Vineyard

Why do we always identify the rich landowner with God? Why do we call his actions acts of benevolence and grace? Why do we always take the side of the rich and the powerful?

And worse, why do we demonize the grumbling day laborers?

A denarius was subsistence wage. It could buy a measure of wheat. One day's worth for one person. Or three measures of barley, enough for three people for one day. Just bread. Nothing else.

During Jesus’s time, half of the population was slowly starving to death. During Jesus’s time 15% of the population were day laborers. They survived from one day to the next.

The Parable is not about God or God's grace. It's about the rich's greed. It's about divide and conquer. It's about taking advantage of those whose only hope is God. It's about the Consunjis, Cojuangcos, Sys, Tans, Gokongweis, and Ayalas of Jesus's time.

It's about the Gospel of the Rich.

The Yeast

When we were very young, my siblings, cousins, and I enjoyed going to the bakery. (Actually I still do.) We would go very early in the mornings to watch the bakers do their thing. The smell of freshly baked bread is wonderful. We would be fascinated by how the dough rose as if by magic. I can imagine young Jesus and his friends doing the same thing. Fascinated by the rising dough as the bread was baked fresh in the village's shared oven.

Eventually we all learned it was not magic. It was yeast.

Archeologist have discovered bread with yeast that's over 4000 years old. Moreover, yeast is a living organism, breathing in oxygen and exhaling carbon dioxide.

Just the tiniest amount is needed to bake bread. Like the tiniest amount of salt is needed to add flavor to food or to preserve it. Like the tiniest mustard seed grows big to offer shade and a home for birds.

Like what tiny tax collector Zacchaeus did. Giving half of his possessions to the poor and paying back four times everyone he cheated.

The Pearl and the Hidden Treasure

Most of you know these parables. Scholars call it twin parables. Wealthy men find things of immense value that "they sell everything they have" to possess the pearl for one, a hidden treasure for the other.

Pearls were most valued in Antiquity. Actually until the 19th century when diamonds replaced them.

The key to understanding the parables are the words inside the quotation marks. If you read your Bible, then you know those are the words Jesus says to the rich man who wanted to follow him. Sell everything you have, give the proceeds to the poor....

The rich man goes away sad. The rich men in the twin parables, after selling everything they had, go away joyful!

Jesus's challenge to the rich has not changed.

The Unforgiving Servant

Again, the king in the parable is not God. And the story is really not about forgiveness but imperial occupation. We often forget that Palestine was under Roman Occupation during Jesus's time. Before the Romans were the Greeks, the Persians, the Babylonians, the Assyrians... After the Romans came the Byzantines, the Early Muslim Dynasties, the Crusaders, the Later Muslim Dynasties, the Ottomans, the British, and now the Israelis.

For me the key to making sense of the parable is the ten thousand talents. That's about 30 billion pesos! When Rome conquered Palestine in 63 BCE, the taxes the empire required from its colony was ten thousand talents.

By the time of Jesus, Palestine has been under Roman Occupation for almost a hundred years. Exploitation was rampant and tax collectors were among the most hated in the land. And Rome executed up to 500 people daily to remind everyone that defiance was unacceptable behavior.

So the king cancels a huge debt which was not really owed. Then and now the powerful has records, books, and documents that show how much the powerless owe. And payment always requires more than what is owed.

And the servant who's supposed debt was canceled? He does exactly what the exploitative system has shaped him to do, be the face of the colonizer to the colonized. More often than not, the colonized never see the face of the colonizer. Only his agents who come from among the colonized.

Then and now the colonizer remains benevolent. Then and now America remains such to several generations of Filipinos. Then and now millions of Filipinos believe that the American occupation was a gift from God.

Read the parable again. The King comes out smelling like a baby's behind. The colonized are portrayed as seeking the king's favor. Classic divide and conquer technique.

The Friend at Midnight

This parable, like the one about the widow and the judge, is also not about prayer.

It is midnight. Everyone, humans and animals, are indoors and asleep. A neighbor, a friend, gets a surprise visitor on a journey. Since everyone in the peasant village shared an outdoor oven, your friend knows you still have fresh barley loaves. He bangs on your door. Everyone in your house wakes up. Humans and animals. Probably everyone else in the village as well. He asks for bread. The bread you saved for your family. He imposes on your friendship in order to feed his visitor. A complete stranger to you. He shamelessly takes advantage of your friendship in order to fulfill everyone's obligation to welcome strangers. With a simple meal.

You respond. Giving him the three loaves he asked for and, actually, more than he asked for. And you don't do it because of your friendship. You do it because you would have done the same thing.

This is not a parable about prayer. It is the story behind a simple meal prepared to welcome a stranger in a peasant village. To this day, each and every meal that is offered to welcome a stranger in villages, in barrios, in far-flung sitios has a story to tell.

The Ten Girls

Your Bible will have a note saying  that some ancient manuscripts show the ten bridesmaids were waiting for the bride and the bridegroom.

Many times people read this parable like it were a wake. Like someone died. Like it's the end of the age. It's a wedding! And for communities then and now, it's about new beginnings. Moving forward.

The groom is not Jesus. The bride is not the church. The groom is the groom and the bride is the bride. And both were very late for their wedding. It happens.

The bridesmaids, all ten of them fall asleep waiting. Five were wise. Five were naive. Not foolish. The Greek supports the reading. And all ten girls were, yes, girls. About 12 years old.

Five were mature for their age and prepared. Five acted their age and did not. Those who prepared were not prepared to share. Those who did not prepare were afraid of the dark.

The bride and the groom were so used to locking doors at night. Force of habit. Remember, the banquet began way past midnight. They forgot it was their wedding, all are welcome, so doors need not be shut.

Everyone in the parable made mistakes. A wedding is a celebration of life. It's about new beginnings and moving forward.  There's no reason to be afraid of the dark. There's no reason not to share the little we have. And there's no reason to shut anybody out.

The Widow and the Judge

The parable is not about prayer. Most of the time we hear sermons that tell us that if we persist, like the widow, in prayer, pleading to God, then God, like the judge, will relent.

Stop imagining that the judge in the parable is God. He is not. He is a judge. An unjust judge actually. Like many in our country today.

And then there's the widow. One of the three most dispossessed people in Bible times (along with orphans and foreigners). Pleading for justice. Like so many in our country today. The thousands of widows caused by Duterte's War on Drugs. Tens of thousands of widows brought about by militarization, by large-scale mining, by human trafficking, by the US-led War on Terror, by powers and principalities fueled by greed and hate. All crying out, all relentless, all persistent in their quest for justice.

And the unjust judge relents. Not because he had a change of heart. The situation changed because the widow never gave up. Morning, noon, and night. Rain or shine. She was in his face. Standing her ground. She never lost hope. She fought for justice and justice prevails at the end.

Justice always prevails.

#RiseUpForLifeAndForRights
#JusticeIsOurPrayer
#StopTheKillings

The Lost Coin

A few months after Nanay was laid to rest we went through her things. It was very hard. We choked up when we found the bills she kept. A 50 here. A 100 there. Inside a book. Tucked in a blouse pocket hanging in her closet. Inside an old letter's envelope. In a bottle in the kitchen cupboard.

Like many Filipinos we lived from payday to payday and Nanay's "backup system," which so many use, helped keep us afloat.

This is why I love the Parable of the Lost Coin. The woman had ten coins. Each can buy a measure of wheat enough to feed one person. But only the rich ate wheat. Each can buy three measures of barley enough for three. Her ten coins were barely enough for her family to last ten days on barley. Just cheap bread.

And she misplaces one coin!  So she searches for it like her family's life depended on it. Because it did. And when she finds the coin, she celebrates with friends and neighbors.

Many among us forget that for so many people, then and now, shalom is actually one coin. Just enough to buy cheap NFA rice for one day.

Just enough to survive for one more day!