THE PARABLE OF THE GREAT SURPRISE. PART TWO

We grew up with this parable. Almost every time we hear preaching on this passage we are challenged to be like the sheep. We are called to feed the hungry, give drink to the thirsty, clothe the naked, visit the imprisoned, care for the sick, and welcome strangers. We are challenged to care, especially, for the least. And we are cautioned about imitating the goats.

In other words, if we love God, we should care for the least among our sisters and brothers. If we don't, then we really don't love God.

But why call it the Parable of the Great Surprise if we already know what the story wants us to do? And not to do?

My friends, take note that both groups were surprised. Those who were blessed did not expect their blessing. Those who were cursed did not expect their plight.

The parable is not about charity. The parable is not about loving God. The sheep did not do what they did for God. This is why they were surprised when they were blessed. They said, "We did not do any of these for you!"

And the cursed ones? They did not do anything to help their sisters and brothers. Even if they did help, they would be doing it for God. Again, the parable is not about loving God.

Never forget this: the blessing is based on what you do for people for people's sake; not what you do for people for God's sake.

Surprised?! SURPRISE!

P. S. How does Paul, who probably wrote half of the New Testament, sum up the Law? One commandment. Love your neighbor!

*art, "Food for the Hungry, Drink for the Thirsty," relief sculpture at the Hospital of the Holy Spirit (Biberach, Germany), from the vanderbilt divinity library digital archives.

THE PARABLE OF THE GREAT SURPRISE

Sheep and goats usually make up the same flock. Many people cannot tell them apart, especially sheep and goats in Asia and Africa. But shepherds know.

Sunday's lection use sheep and goats to make a similar point about people. One cannot tell the blessed from the cursed. But the Son of Man, like a shepherd, knows.

Of course, there are those who are so sure they are blessed and claim they know how to tell them apart. And they have cherry-picked Bible verses to prove it!

But Sunday's lection reminds us that only one really knows how to separate the blessed and the cursed. And it is not me. Nor you.

The blessed were surprised. So were the cursed. Every. One. Was. Surprised!

Don't forget this, ever: God is a God of surprises!

*photo by Aaron Cederberg from the Library of Congress, "Sheep and Goats being taken to Market" (Jerusalem, Palestine).




 

THERE WERE SHEPHERDS...

Sunday's lection begins with a decree from Emperor Augustus and ends with shepherds glorifying and praising God.

Shepherds were day laborers. They were part of the lowest 15 percent of ancient Palestine's class structure. If we read Luke, the Gospel is Good News to the poor. God takes sides and always with the poor. Shepherds were probably the poorest, so they receive the gospel first!

My friends, lest we forget, women make up more than half of the world's shepherds. Rebekah, Rachel, Miriam, Zipporah and her sisters were shepherds. The shepherds in our lection were probably all women. Most importantly, many faith communities celebrate Mary--the mother of the Lamb of God--as a shepherd! (Unfortunately, more often than not, all the characters in our Chrismas art, pageants, and tableaux are male, except for Mary!).

Unless we understand that Jesus came for those whose only hope is God, for those who need God the most, then we don't really understand what Christmas is all about.

This Christmas, will our hearts, our homes, our hands, our doors, our tables, our churches be open to welcome shepherds? How about Lumads, refugees, orphans, widows, and strangers? More often than not, they are the ones who come glorifying and praising God.

JOSEPH THE DREAMER

The Gospels offer us two distinctly different birth narratives. In Luke's version, we have the angel Gabriel visiting Mary, shepherds watching over their flock, more angels, and the baby Jesus in a manger. In Matthew's version, we have an angel of the Lord appearing to Joseph in a dream, a star, magi or wise men from the East, Herod, the boy Jesus with Mary inside a house, and gifts.

We have harmonized these two stories together so we have nativity scenes, Christmas pageants, and "Belen" decorations which now include Three Kings, sheep, goats, other animals and even the Little Drummer Boy!

Sunday's lection is part of Matthew's version. Many times we forget that there are two dreamers named Joseph in the Bible. And both have fathers named Jacob! Most of us are familiar with Genesis's Joseph the Dreamer.

Matthew's Joseph the Dreamer encounters an angel of the Lord four times. Four times Joseph follows what the angel of the Lord commanded him to do. And those four dreams were all about making sure that Joseph took care of Mary and Jesus.

I believe that God reveals Godself outside and beyond the little boxes we have created to contain God. This is why I believe that God continues to reveal Godself through dreams.



==============================
*image, "Joseph's Dream," Detail from the north portal tympanum of Lille Cathedral. 1854 (Relief Sculpture in Lille, France), from the vanderbilt divinity library digital archives.

THE GREATEST IN THE KINGDOM OF HEAVEN

Sunday's lection reminds me of Muhammad Ali. Today, people will not hesitate to describe him as "The Greatest"--with the same energy he called himself "The Greatest," to boot!

But those same peoole who praise Ali now often forget--deliberately, even--the times in Ali's life when many treated him with hostility, disdain, and called him a "loud-mouthed nobody".

His close friendship with Malcolm X, his decision to become a Moslem, and his being a conscientious objector against the Vietnam War made him one of the most hated men in America. Like John the Baptist, he was one voice crying in the wilderness.

Sunday's lection also reminds me of young Emmet Till. His abduction, torture, and lynching at age 14 in 1955 for allegedly offending Carolyn Bryant and the acquittal of his murderers illustrate the depth and breadth of racism, injustice, and evil that victimize the most vulnerable in society: children.

Despite rhetoric to the contrary, the world continues to treat prophets and children as dispensable and replaceable nobodies. Prophets are silenced while children are traded. Prophets are vilified while children are comodified.

Sunday's lection reminds us how Jesus feels about prophets and children. For him, they are the greatest in the Kingdom of Heaven. But that's for Jesus. He always took the side of those in the margins. How about us who take pride in calling ourselves followers of Jesus?

*image of Emmet Till (from the Emmet Till Research Collection, Florida State University Library).

THERE WAS A MAN NAMED JOHN

All the canonical gospels feature John the Baptist. But most scholars agree that Sunday's Matthean lection comes from "Q" (short for "quelle" meaning, source)."Q" is theorized as an earlier collection of Jesus tradition that was only accessible to Matthew and Luke.

John, like the prophets before him, did not pull punches. He calls everyone to repentance, to change direction, and to follow God's way of justice.

My favorite part of the passage is how John addresses those who think they do not need to repent or change their ways because they are God's "Chosen,"; that they are God's favorites. John basically tells them, "God can make God's children out of a pile of stones." (John's retort resonates with Jesus's "stones crying out" response to some Pharisees in Jerusalem).

John's message remains relevant and powerful today, especially to us who think we're "Chosen". We need to repent. And repentance means doing, not thinking, nor praying: specifically, it's doing acts of justice. Or we face God's wrath.

We all need to repent! God can still make God's children out of a pile of stones.

#Advent2022
#IAmWithJesus
#JusticeForMyanmar
#FreePalestine
#EndTheCultureOfImpunity
#ChooseJustice
#AlwaysJustice

*image, "St. John the Baptist," (Jacek Malczewski, 1854-1929) from the vanderbilt divinity library digital archives.

JUDGMENT DAY

The Season of Advent has begun and many expect a Christmas reading for Sunday. Matthew's passage is not. It's part of the Synoptic Gospels's mini Apocalypse (so, we find parallels in Mark and Luke). Scholars agree that the passage reflects traumatic memories from the Fall of Jerusalem around 70 CE.

A lot of people look forward to the End of Days or the Second Coming because it promises eternal rewards and punishment. Of course, there are millions of card-carrying Christians who expect that they will be rewarded, while so-called infidels--namely, anyone who has not accepted Jesus as their Personal Savior and Lord--will be punished. The "saved" will be taken away while the "damned" will be left behind.

Many others look forward to the day that God will make things right, especially for those who have been dispossessed, displaced, disenfranchised, discriminated, and dehumanized by prejudice, greed, injustice, and evil.

There are also those who dread the End of Days or the Second Coming because they know they have failed to do what Jesus, in his First Coming, commanded them to do: preach Good News to the Poor, feed the hungry, give drink to the thirsty, take care of the sick, visit the prisoners, clothe the naked, and welcome the stranger.

Judgment Day will come. Nobody knows which day or which hour, but it will happen. Like in the days of Noah. God's Day of Justice is coming. Jesus said so.

And it might come today.

*art, "Two Women at the Mill," (James Tissot, 1836-1902) from the vanderbilt divinity library digital archives.

REMEMBER ME

Sunday's lection is part of the church's tradition about Jesus's last words on the cross. You find one statement in Matthew; one in Mark; three in John; and three in Luke. Sunday's Lukan passage is also the basis of Jacques Berthier's famous 1978 Taize hymn, "Jesus, Remember Me."

Social scientists tell us the worst punishment for Filipinos is solitary confinement. Many Filipinos turn on radios and televisions when they are alone, not to listen or watch, but simply to create a semblance of community. God did not create us to be alone. No one deserves to be alone. Worse, no one deserves to be forgotten.

This was the plea of the man who was crucified with Jesus: Remember me. We often forget that many people do not fear death. What they really fear is oblivion; that they will be forgotten; that no one will remember them.

God's gift of grace creates communities. And these communities of grace are founded on a shared commitment to memory and remembrance. God does not want anyone to be alone. God does not want anyone to be forgotten. You and I, as followers of Jesus are challenged to race against erasure and to dedicate our lives to celebration, to commemoration, to ritualization.

And to always remember.


*art, "Dismas," (Thomas Puryear Mims, 1906-1975), at the Benton Chapel (Vanderbilt University). Tradition names the repentant man crucified with Jesus as Dismas or Dismus.

NOT ONE STONE WILL BE LEFT

Sunday's lection reminds us of Herod the Great's Temple that, according to Jesus, was built from the offerings of widows and other very poor people.

Jesus said, "Not one stone will be left here upon another; all will be thrown down!" And he was right.

We are uncomfortable with a Jesus who speaks of doom, destruction, and death. We do not wish to see Jesus brandishing a whip while driving out those who were selling and buying in the Temple, including the moneychangers. We do not want to acknowledge that Jesus can be angry.

We are so used to the Jesus we have created in our image. We are so used to the huge cathedrals and grand buildings we have created to make us comfortable when we come together in his name. We have even come up with the phrase "Sunday best", air conditioning, and exclusive seating inside these walls we have built as imposing monuments of our faith in God. Remember Jesus’s words, "Not one stone will be left here upon another; all will be thrown down."

Friends, our comforts have made us forget that the church is not a building. It never was. It never will be. It has always been people: people who love; people who serve; people who offer their lives so that others may live, like Jesus did.

And when the church ceases to serve its purpose, we should not be surprised when Jesus himself tears it down.

#IAmWithJesus

#EndTheCultureOfImpunity

#FreePalestine

#JusticeForMyanmar

#GodsReignIsForChildren

#LetGraceBeTotal

*photo, The Western or "Wailing Wall" in the Old City of Jerusalem (taken in August 2016).

THE ASSOCIATE PASTOR

Katharine Doob Sakenfeld, one of my teachers at Princeton, shared this story with me. It resonates with Sunday's lection.

Now there were seven brothers who were all pastors. The first served as Administrative Pastor in a big church. A woman pastor served as Associate Pastor. The first brother died so the church appointed the second brother as Administrative Pastor. The woman remained Associate Pastor. The second brother died so the church appointed the third brother to take over. The woman remained Associate Pastor. The third brother died as well, and so in the same manner, all the brothers died. All were appointed Administrative Pastor. And the woman remained Associate Pastor.

Finally, the woman also died. In the resurrection, which brother will she work with as Associate Pastor?

*art, "Seven is Enough!," from the Cartoon Gospels (The-Cartoonist)

ZACCHAEUS'S EXAMPLE

In the Gospel of Luke, we have “enemies who love": those who actually serve the least, who actually take the side of those whose only hope is God, who completely subvert expectations.

If we read our Bibles and pray everyday, then we will grow, grow, and grow in the realization that over and over in the New Testament, we are reminded how the people hated the Romans, the Samaritans, and tax collectors. But in Luke, the Roman Centurion, the Samaritan on the road connecting Jerusalem to Jericho, and Zacchaeus, the chief tax collector, are presented as models of faith. They are "enemies who love."

The Centurion not only loved the Jewish people and built their synagogue, he also loved his slave dearly and sought help from the Jewish community when the latter was ill and close to death. We all know about the Samaritan who was a neighbor to the Jew who fell into the hands of robbers.

Then, there is Zacchaeus in Sunday's lection. There are two important things in the passage that many English versions do not emphasize. Scholars have been raising these points for a long time.

First, he was young, not short. And he was a very young but very rich chief tax collector, not just your regular hated publican. The passage tells us how the people ostracized him. For them, he definitely did not belong. For them, he, most definitely, was not a child of Abraham.

Second. The verbs in verse 8 are in the present tense. Even present progressive. Not future. Zacchaeus did not promise to give back half of his possessions to the poor. He did not promise to pay back those he has defrauded four times as much. HE WAS ALREADY DOING BOTH! He was already doing acts of justice which Jesus commanded the rich to do in order to enter the Kingdom of God.

For Jesus, Zacchaeus was, most definitely, a child of Abraham!

Friends, many times we love playing God. We decide who are in and who are not. We decide who are saved and who are doomed. Salvation is God's gift. It is not ours to give.


*art, "Zacchaeus welcomes Jesus," JESUS MAFA, 1973 (from the vanderbilt divinity library digital archives).

THE PHARISEE AND THE PUBLICAN

Pharisees loved God and country, were very religious, highly trained, upright, and totally against the Roman Occupation of Palestine. They were loved by the masses in contrast to the elitist Sadducees who belonged to the ruling class. Let us not forget that Paul, Nicodemus, Joseph of Arimathea, and Gamaliel were Pharisees.

In Sunday's lection, the Pharisee was telling the truth. Everything he said in his prayer was true.

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

In Sunday's lection, everything the tax collector 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. Especially those of us who, like the pharisee, think we don't.

*art, "The Pharisee and the Publican," JESUS MAFA, 1973 (from the vanderbilt divinity library digital archives)

THE WIDOW AND THE UNJUST JUDGE

This Sunday's lection 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 story is God. He is not. He is a judge--an unjust judge, at that, like many in our country today. (There are exceptions, of course, like RTC Judge Marlo Magdoza-Malagar.)

And then there's the widow. Widows are among the three most dispossessed people in Bible times (along with orphans and strangers), 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 insatiable greed and lust for profit. 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 wore him down. She fought for justice and justice prevails at the end.

Friends, justice must alway prevail. This is why we should always choose justice.

*art, "Unjust Judge and the Importunate Widow," John Everett Millais (1829-1896), from the vanderbilt divinity library digital archives.

KRISTER STENDAHL AND THE NINE LEPERS

During my first year of graduate school, I had the privilege of presenting a paper at the Society of Biblical Literature's annual meeting in Orlando, Florida. I did not expect Krister Stendahl* to be in the audience--he was in the front row. I did not expect him to come up the stage after the presentation and introduce himself to me--he did.

I did not expect him to remember me when we saw each other again in the following year's SBL meeting in Boston--he did remember me. He even remembered my paper, and asked if he could join me for lunch. Those very priceless moments with Bishop Stendahl seem surreal to this day.

He was interested in my argument that faith being a response to grace resonated with "utang na loob" being a response to "kagandahang loob". And that the best way to respond to grace by faith is to to pay it forward. The best way to love God, our Parent, is to love our sisters and brothers. I used the story of the ten lepers to unpack the concept. And the narrative is Sunday's lection.

We expected the ten lepers who were healed to go back to Jesus to express their gratitude. But only one returned to do so. And most of our interpretations have celebrated this one who returned. How about the "ungrateful" nine? Is it not possible that they paid it forward? Is it not better if an act of kindness is repaid by doing an act of kindness to someone else instead of returning the favor?

Isn't serving the people--especially widows, orphans, and strangers--the greatest expression of our gratitude for God's grace?

=========================
*Krister Stendahl (1921-2008) was Bishop of Stockholm (Sweden), theologian, and New Testament scholar. He served as professor and dean of the Harvard Divinity School. His works on Paul are required reading in many seminaries.

+art, "The Healing of the Ten Lepers," JESUS MAFA, 1973 (from the vanderbilt divinity library digital archives).

THE RACE AGAINST ERASURE

 

I am sure most of us have heard sermons about moving mountains (Mark 11. 22-23, Matthew 21: 20-22) or uprooting trees (Luke 17: 5-6) with our mustard seed-sized faith.

Sycamore-Mulberry trees have deep and wide root systems that are invasive and damaging to the soil system. These roots cause problems to other plants.

Historians offer information on two possible mountains Jesus may have been referring to: The Temple Mount and Herod the Great's Herodium.

Herod was called the Great Master Builder and was responsible for the man-made harbor at Caesarea Maritima, the fortress at Masada, the magnificent Temple Mount, and the Herodium (his palace and burial site). Herod, through forced labor and heavy taxation, literally moved mountains to build the last two monuments to his greatness.

It's hard to imagine a tiny mustard seed winning against a huge Sycamore-Mulberry tree, but I would like to believe that Jesus was challenging his listeners that it can be done--because it had been done. David brought down Goliath with one stone to the head.

Whether Jesus was talking about the Temple Mount or the Herodium, I would like to believe that he was challenging his listeners to have the faith that any man-made mountain that is built on exploitation, dehumanization, and oppression can be brought down, and thrown into the sea....

If we work together.

These days, huge man-made mountains and deeply rooted trees of prejudice, discrimination, homophobia, demonization, dehumanization, comodification, patriarchy, imperialism, and injustice reign in our world.

Fake news, misinformation, disinformation, disenfranchisement, red-tagging, and character assassination serve as the ruling classes' primary tools in its grand project of erasing dissent, resistance, and works of genuine transformation.

The race against erasure is now. It can be done. It had been done. David brought down Goliath with one stone to the head.

*image is from the "times of israel" (herodium/herods-mountain-hideaway)

LAZARUS AND THE RICH MAN

Scholars tell us of two ancient stories that resonate with Sunday's lection. 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 the poor, especially orphans, widows, and strangers.

In Jesus's version, 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 a dehumanizing state that his company was street dogs. He died alone and was not even 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. God had to send angels to bring him to Abraham's bosom.

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

Today, the world spends more money on dog food than on basic health care or basic literacy programs for the most vulnerable communities. Today, 25,000 people starve to death daily while one country has enough resources to feed 40 billion people! (That's six times the population of the world.)

Today, Lazaruses abound outside our homes, our offices, and our places of worship: homeless, jobless, hopeless... Suffering alone! And we, like Cain, smugly assert, "Am I my brother's keeper?" We, like Senator Jinggoy Estrada, tell the victims and surivors of the evil Martial Law Regime, "What is there to apologize for? Move on na tayo." Unless we change, unless we repent, we will be in agony, tormented by flames in Hades. With the rich man. And with Jinggoy.

*art, "The Rich Man and Lazarus," JESUS MAFA, 1973, from the vanderbilt divinity library digital archives.

THE DEBT MANAGER

Sunday's parable from Luke 16 has been interpreted so many different ways. 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 debt manager or steward for dishonesty. Apparently, other debt 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 most anyone would do in his situation: use the system of debts and indebtedness to his advantage. 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 are now beholden, not just to the rich master, but also to the manager.

This is the way things actually work. This is the evil of debt, then and now. That is why the rich are still rich and continue to get richer. This is why the poor plea, "Forgive us our debts!" This is the way of empire. This is the economy of death.

This is the complete opposite of the Kin(g)dom of God.

*art, "Parable of the Unjust Steward," (2012), Andrei Mironov [from the vanderbilt divinity library digital archives]