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.