METAMORPHOSIS

Moses, Elijah, and Jesus all experience mountain-top encounters with God. All three went through very trying and challenging times in their lives and their encounter with God enabled them to complete the tasks that God has called them to do. The three went up caterpillars, they came down butterflies.

Transfiguration. The original word, transliterated, is metamorphosis.

Not everyone who encounters God come back as butterflies. Take Peter. In the mountain Peter experienced something so special, so unique that we expected him to come out as a butterfly. He does not. He opposes Jesus’s journey to Jerusalem. He eventually denies Jesus.

Everyone who encounters God in God’s mountain needs to come down. When Moses came down he led in the birthing of a people whose love for Yahweh was expressed in love for neighbor, especially the poor, the orphans, the widows, and the strangers. When Elijah came down he continued the struggle against Israel’s oppressive kings and began a prophetic tradition that ended with John the Baptizer. When Jesus came down he followed the path that led to Jerusalem, to the cross, and, eventually, to the empty tomb!

Metamorphosis.

My friends, to believe in metamorphosis is to believe in God's power to raise Gaza up from the rubble, in God’s power to bring down empires, in God's power to transform caterpillars into butterflies. Yes, eventually even Peter. And, yes, even you and me.

To believe in metamorphosis is to believe that goodness will always triumph over evil, that hope is stronger than despair, that faith conquers fear, that love is always greater than indifference, and that life will always, always, conquer death!

*art, "Transfiguration" (2008) by Mary Jane Miller (taken from her book "Life in Christ 2021, Knowledge of God made visible in Jesus the Man"). Image from the vanderbilt divinity library digital archives.

COMING OUT

Coming out is an important theme in the Gospel of Mark. If "Immanuel" can serve as bookends for Matthew (since this is the promise both in chapters 1 and 28), "Coming Out" frames Mark (in chapters 1 and 16).

The heavens are torn apart in the beginning of Mark, and the Spirit comes out. It stays out, and it is still out. Jesus goes all over the towns and villages of Palestine and commands unclean spirits to come out of the people they have occupied and possessed. The disciples at the end of Mark expected Jesus to be dead inside a box, a tomb, but he was not. He came out. He is risen. Jesus is never, ever, where we want him to be.

In Sunday's lection, the disciples and Simon Peter expected Jesus to be inside a box, Peter's house in Capernaum. But Jesus was not inside. No box can contain Jesus. He came out. Jesus is never, ever, where we want him to be.

No box can contain Jesus. Not then, not now, and not ever.

Right now, he is loose among the poorest, the most oppressed, the most marginalized, and the most demonized communities. Jesus is where most of us don't want him to be; where most of us do not want to be; where most of us are afraid to be.

He is in Gaza, he is among people living with HIV and AIDS, he is among sinners...

Jesus is waiting for us to come out of the boxes that keep us safe, indifferent, isolated, and insulated. He is waiting for us to come out of the boxes we have created to keep everyone in. Yes, even Jesus.

He is waiting for us to come out and join him.


*art, "Christ healing Peter's Mother-in-Law," (Rembrandt Harmenszoon van Rijn, 1606-1669), from vanderbilt divinily library digital archives.

THE EXORCIST

Savior. Lord. Friend. Healer. Messiah. These are the more popular terms we use to describe Jesus. "Exorcist" usually does not come up in the list.

Sunday's lection from Mark offers us a glimpse of Jesus as an exorcist. Exorcisms make up a significant portion of Jesus's ministry in Mark, in Matthew, and in Luke. In John, on the other hand, Jesus is accused of being demon-possessed.

In Antiquity, a lot of illnesses, unusual or deviant behavior, and unbelievable feats of human strength were ascribed to spirits. It was a common belief that these spirits could take possession of people, which resulted in physical or mental affliction. That these spirits were unclean, even evil, was a later development.

In Mark, these unclean spirits know who Jesus really is: The Holy One of God. Only in Mark do we find one explicit identification of these unclean spirits with Rome: Legion (in 5.9). A Legion was composed of six thousand soldiers and the Roman Empire had about 30 legions deployed all over its territories.

Do not forget this. Ever. The worst kind of possession is imperialism. True then, true now. The worst kind of possession is when the colonizer has "possessed" or "occupied" the colonized's heart; when the colonized speak the colonizer's tongues, reproduce the colonizer's ideology, worship the colonizer's gods, and fight the colonizer's wars.

The silence and indifference of most of the "Christian World," who confess to follow the Palestinian Jesus, on the ongoing genocide against Palestinians is proof of this continuing imperial possession.

My friends, we need an exorcism. Right now!



*art, "The Possessed" (JESUS MAFA) from vanderbilt divinity library digital archives.

GO FISH!

I am pretty sure that many among us used to sing a song that went, "I will make you fishers of men, fishers of men, fishers of men. I will make you fishers of men if you follow me."  I haven't heard this song sung in years. Probably because we have stopped fishing for people. 

Why is that? We have stopped FOLLOWING JESUS.

What have we done instead? We praise Jesus. We worship Jesus. We proclaim, "Christ above all!" We do everything in our power to make other people look like us; pray like us; act like us. We have stopped doing what Jesus actually told us to do in order to fish for people. FOLLOW HIM! 

Why is that? Because following Jesus is hard. It is dangerous. It means loving our neighbor, including our enemies. It means taking up the cross. It means going against empire. It means being red-tagged, vilified, and demonized. It means being crucified. It means offering one's life as a ransom for many. 

My friends, Jesus is  waiting for you and me to follow him to Galilee. Right now! 

*image, "St. Peter and St. Andrerw," by Peter Koenig (from the vanderbilt divinity library digital archives)

COME AND SEE!

No king, no prophet, no priest ever came from Nazareth. Maybe this is why Luke and Matthew came up with Bethlehem birth stories. And the 'Joseph-from-the-house-of-David-was-the-father' tradition as well. And, of course, the demigod mythology. Mark's 'The carpenter from Nazareth, the son of Mary' (read: bastard) was a hard sell.

Yet to this day, the Nazarene who lived his life with and for those whose only hope was God-- who preached good news to the poor, who challenged the rich to sell everything they have and give the proceeds to the destitute, who defied empire and its life-negating systems, and who commanded everyone who followed him to offer one's life for a friend--his way of life remains a very hard sell.

Can't exactly sell a way of life that carries a high risk of being executed by the state, can you?

Can anything good come out of Nazareth? Can anything good come out of Gaza? Can anything good come out of Palestine? Philip's answer to Nathanael is as true today as it was then. COME AND SEE!

But these days, before we can go and see, we need to make sure that a permanent ceasefire is declared. We also need to make sure that the State of Israel and its allies led by the United States of America are held accountable for the evil they have unleashed on the Palestinian People.

My friends, today and tomorrow (January 11 and 12) at 10am (in Palestine and South Africa) the United Nation's International Court of Justice will hold public hearings on the case of genocide filed by South Africa against the State of Israel. Everyone dedicated to peace based on justice is enjoined to join the global Cyber Intifada on all social platforms (Twitter/X, Facebook, Instagram, TikTok, etc.) to share videos, pictures, statements, and other forms of evidence to demonstrate Israel's ongoing genocide against the Palestinian People.

We must all use the hashtag #EndIsraelsGenocide and post at the same time (10am in Palestine and South Africa, 4pm in the Philippines) and keep the campaign going for two hours. Today and tomorrow!

#EndIsraelsGenocide
#CeaseFireNow
#FreePalestine

*art, "The First Two Disciples" (JESUS MAFA), from Vanderbilt Divinity Library archives.

THE HEAVENS WERE TORN APART

Sunday's lection from Mark talks about the baptism of Jesus by John. Matthew and Luke have parallel versions. Only Mark reports that the heavens were torn or ripped apart when the Spirit descended upon Jesus.

There are so many people who are fixated on going up to heaven. There are those who do most of what they do in order to secure themselves a place up in heaven. There are also those who believe that investing their 70 to 80 earth years on "heavenly" endeavors--putting numerous bills in the offertory, donating land, and building air-conditioned churches--will get them a reward in the after-life that spans eternity.

Now, there are those who read their Bibles, pray everyday, and grow, grow, grow in the realization that many times in scripture, God does everything possible to live among God's people here on earth whether it is God descending on Sinai, journeying with the Israelites via the tabernacle, taking residence at the temple in Jerusalem, and fulfilling the promise of "Immanuel." Of course, our lection says that the Spirit descended, came down, like a dove. I would like to believe that the Spirit tore or ripped the heavens apart because the Spirit could not wait to leave heaven for earth.

And, do not forget this, ever: the Spirit that came down has not gone back up to heaven. And Jesus likewise. He is still down here on earth, particularly in places and spaces where we do not want him to be; in places and spaces where we are afraid to go; in places and spaces like Gaza, the West Bank, and Mindanao, "The Land of Promise".

He is waiting for us to join him as he works among the poor, the oppressed, the marginalized, the dehumanized, the occupied, and the silenced. Right now.


*art, "John baptizes Jesus," JESUS MAFA, 1973 (Cameroon), from the vanderbilt divinity library digital archives. 🙏

LIFE UNDER OCCUPATION

All four of my grandparents experienced World War II and its horrors. Both my grandfathers were soldiers. My grandfather, on my mother's side, was captured by the Japanese Occupation forces several times, and tortured every time. But nothing will compare to the pain, shame, and suffering that thousands of young women and girls went through as "Comfort Women" during that war. (Historians tell us that up to 400,000 were forced into sexual slavery from 1938-1945.)

I can imagine that both Simeon and Anna were already alive at the beginning of the Roman Occupation of Palestine in 63 BCE--and both experienced its accompanying horrors. They were still under Occupation when the Baby Jesus was brought to the temple. I am sure that Palestinian friends and colleagues have relatives and friends who remember Palestine before 1948--before the current horrific Israeli Occupation, now on its 75th year.

When one has been scarred for years, even decades, of struggling against inhumanity, brutality, and insatiable greed, how does one go on? How does one hope in the midst of despair? How does one have faith in a world held captive by fear? How does one love when so much indifference exists? How does one live when death is but a heartbeat away?

Sunday's lection shows us that Simeon and Anna, who were both in their twilight years, looked to the future and saw God's life-sustaining acts in the midst of empire's death-dealing ways. They saw the future through an infant being dedicated to God. Empires create systems, structures, and walls that create strangers, that divide, that alienate, that pit one against the other, whether the division is based on class, race, creed, sex, gender, religion.

The birth of the Messiah, an infant whose name means "Yahweh saves," brings about the falling and rising of many. It brings complete strangers together. It births community! Communities birth accompaniment and solidarity and liberation. The birth of the Messiah, my dear friends, tears down walls. It has. It does. It will!

Yes, including Trump's Wall and the State of Israel's Apartheid Wall in Palestine.

*art from Vanderbilt Divinity Library. JESUS MAFA, 1973 (Cameroon) "Presentation of Jesus in the Temple."

TAKE ANOTHER ROAD

It is time we took another road. Over and over again we take the same road. We never learn. We imagine that doing the same thing will change the outcome. It never has. It never will.

The Empire strikes back--always. In the case of the Magi, innocent children were massacred. And innocent children will continue to die as long as we try to save Baby Jesus from Herod. We should stop. He is not a baby anymore. He also does not need saving. The Magi did that already.

The Empire always strikes back. There are more Herods today. They are purveyors of war. Last year alone, over 2 trillion US dollars were spent on the arms industry. Over half a trillion more was spent in the illegal drug trade. The War on Terror and the War on Drugs have left a trail of suffering and death on the innocent. Over 20,000 people, mostly women and children, have been massacred by the Israeli Occupation Forces in Gaza and the West Bank using US-made arms and weapons of mass destruction.

Thus, you and I need to be wiser. We need to be Magi-er. We need to be more sensitive to the warnings in our shared dreams. We need to know when to beat swords into plowshares. And when to beat plowshares into swords. We need to take other roads.

We need to do all these to make sure that the massacre of the innocents in the Holy Land and elsewhere ends now! We need to make sure that the Herods and their ilk are made responsible. We need to act, wherever we are, right now!

["Scene of the Massacre of the Innocents," Leon Cogniet, 1824]

MIRIAM AND MARY

There's something about Miriam we often overlook: we usually say she's Moses's sister. First and foremost, Miriam was a prophet. There's something about Mary we often overlook: we usually say she's Jesus's mother. Mary was also a prophet.

There's something about Miriam and Mary we often overlook: both play major roles in the Bible's most important narratives, the Exodus and the Christ Events. We know their names come from the same root. That root is actually Egyptian and many scholars say it means "rebelling against a bitter system."

Mary's Magnificat is probably one of the most powerful prophetic passages in the New Testament. Mary, a young Palestinian woman, followed a God who scatters the proud in the thoughts of their hearts; who brings down the powerful from their thrones and lifts up the lowly; who fills the hungry with good things and sends the rich away empty.

This young Palestinian woman followed a God who takes sides, a God who takes the preferential option for the poor, a God who brings down kings and kingdoms, a God who weeps with those who weep and who cries with those who cry.

This young Palestinian woman is alive today. Yet the proud, the powerful, and the rich who pretend to venerate her fail to see her among the lowly and the hungry as they struggle against life-negating and death-dealing forces: in Gaza, among the Lumads of Mindanao, in Myanmar, and among Occupied Peoples. Moreover, the proud, the powerful, and the rich who pretend to venerate her tag so many who are working for "life in all its fullness" as enemies of the state, as terrorists, or as communists.

So, Jesus had John the Baptist as teacher. But before there was John, there was Mary: The Prophet. And she taught her son well. Very well indeed.



*image "The Annunciation. Gabriel and Mary." JESUS MAFA (Vanderbilt Divinity Library digital archives)

THE GREAT I AM NOT!

There are a lot of people who think they are the messiah. A few have been in the Oval Office. Several have been in Malacanang Palace. Some are pastors and priests. Many are legends in their own minds. They believe that they are God's gift to the nations, institutions, and organizations they serve. They think they are indispensable, irreplaceable, and think that without them, all hell will break loose.

Our true calling, as followers of Jesus, 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." John proclaims, ""The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit."

Yes, like John, we are not the messiah. 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, imposing church buildings, and prestigious seminaries. Nor while we are seated in our living rooms chatting via "Zoom" with a digital Bible in one hand and an electronic newspaper in the other.

Wilderness conjures up a lot of ambivalent images for us who study scripture. God appeared to a hardheaded Moses through the burning bush in the wilderness. The 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' ministry. In Mark, the Spirit had to force Jesus into the wilderness after his baptism. There, Jesus had to deal with Satan. The wilderness does not seem like 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 be one with communities—poor and desperate—whom many call "God-forsaken."

We are called 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 in Gaza, in the West Bank, and in every place where people struggle for life, for land, for dignity, and for peace based on justice.

John the Baptist was the voice of one crying in the wilderness. These days, we are more fortunate. We, you and I, are legion.

*art: "John the Baptist," fragment of a mosaic, from the Yorck Project 12th Century, Ayasofya Muzesi Building, Istanbul, Turkey (from the vanderbilt divinity library digital archives). 

CROSSING THE JORDAN

We know what we are supposed to do: help transform the world. But before we even think of changing the world, we need the world to change us.

Thus, integration with communities-- immersion into different ways of life--is a prerequisite. The late Fr. Carlos Abesamis, in conversation, said that having the Bible in one hand and a newspaper in the other is not enough. Newspapers will never be a substitute for immersion. Nor will television, radio, or social media. 

Immersion transforms people! Immersion has done so for many of us! In the fullness of time, even God went on immersion. We call this incarnation. Immersion changed God.

Sunday's lection reminds us that one of the most powerful images of immersion in the Bible is baptism. Baptism is about taking sides. When John baptized people in the Jordan, they crossed from one bank to the other; from one side to the other side. They re-enacted the crossing of the Jordan.

It is about doing what Ernesto "Che" Guevarra did: swimming from one bank to the other bank of the Amazon River; knowingly putting himself at risk of a deadly asthma attack and/or drowning, yet choosing the side of those whose only hope was God. 

Baptism is crossing the Jordan: choosing justice and taking possession of liberty, land, and fullness of life that God wants for all people, especially for occupied peoples like our Palestinian sisters and brothers. 

Crossing the Jordan can lead to death. John the Baptist crossed the Jordan and was executed by Herod. Jesus crossed the Jordan and was crucified by the Romans. 

And you and I are called by our baptism to cross rivers of Jordan wherever we are. Every moment of our lives, we need to choose justice. May we have the courage to do as John and Jesus did.  

*art, "John the Baptist preaching in the desert," JESUS MAFA, 1973 (available at the vanderbilt divinity library digital archives). 

JUDGMENT DAY

The Season of Advent has begun and many expect a Christmas reading for Sunday--which Mark's passage is not. It's part of the Synoptic Gospels's mini Apocalypse (so, we find parallels in Matthew and Luke). Scholars agree that the pericope reflects traumatic memories from the Fall of Jerusalem around 70 CE. Historians have written about the children and babies and thousands more massacred by the Roman Occupation Forces during those days. The whole world is now witness to the children and babies and thousands more being massacred by the Israeli Occupation Forces in Gaza. 

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 to cry and grind their teeth painfully. 

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. Many look forward to the day that Palestine will be free: from the river to the sea! 

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. Just as it came in the days of Noah, God's Day of Justice is coming, and will come. Jesus said so. 

And it might come today. 

*Photo from Gaza (Associated Press, Fatima Shbair) 

SHEEP, GOATS, AND WORSE THAN GOATS

Most of us grew up with this parable. Almost every time we hear sermons on this passage, we are challenged to be like the sheep. 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.

There are Christians who believe that the sheep are the "saved" who will go to heaven while the goats are the "unsaved"--the "unsaved" who will burn for eternity in hell.

Amy Jill Levine, who was one of my two Jewish teachers in graduate school, used to tease us saying, "If you end up in heaven and there are two lines, take the sheep line."

I call this parable the parable of the great suprise because both groups were suprised! 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 even about right beliefs or doctrines. The parable is not even 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, or about not loving God. It's about loving one's neighbor.

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

Surprised?! SURPRISE!

P.S. Now, Netanyahu and his ilk are much worse than the goats who fail to love their neighbor. As expressions of their "right to self defense", they willfully starve, dispossess, dehumanize, and murder their neighbors. If there's a place worse than hell, that's where God will send them.

*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.