Mission Immersion as a way of “Being” (Part 5, 6 and 7)

Part 5: The Basic option of Jesus: The Periphery

                In the Gospels, Jesus was called his disciple by words of invitation that until now re-echoes. Come to me! Come and see! Follow me! Go! These are the words of Jesus that captured his disciples and moved them to follow the Lord. In Matthew, as well as in other Gospels, it is evident that Jesus called and invited people to follow him and to be his disciples as companions and co-workers in the vineyard of the Lord – in order to proclaim the Kingdom of God.

                Discipleship is always radical and something that is not temporary. To be a disciple of Jesus is sent (as Jesus was also sent by the Father) to make disciples of the Lord, baptizing and teaching them. This command of Jesus is to be continued till the end of time “through Jesus and in the Holy Spirit.” But of course, the disciples in the NT were always haunted with doubts. Many times, the disciples misunderstood and doubted Jesus. Yet, Jesus taught them and reminded them again and again (as he did on the road to Emmaus). However, this only expresses the humanity of the disciples that always need guidance from Jesus and who taught them time and again.

                The call to discipleship is actually a call to “Galilee.” Galilee was the place where Jesus grew up. It was also the border region, the periphery tainted by pagan influences and revolutionary ideas. Galilee, indeed, was a very symbolic place. In the NT, it had both the sociological and missiological meaning.

                The people in Galilee were the excluded, the poor, and the marginalized where only bad news were heard and imposed. And Jesus grew up in this environment. He indeed belonged to this marginalized-second-class people who were systematically oppressed by oppressive powers. And Jesus identifies himself with them. And with them Jesus shared food, drink and stories.

Hapag ng Pag-asa by Joey Velasco
Jesus indeed belonged to this marginalized-second-class people who were systematically oppressed by oppressive powers. And Jesus identifies himself with them. And with them Jesus shared food, drink and stories.

                Moreover, Jesus, first and foremost, called his disciples who were mostly Galileans, in the poor and marginalized people. These same people were sent to do mission in Galilee. Galilee now represented the world where people continued to suffer, to be marginalized and oppressed. It is in this periphery where Jesus moved. And for Jesus, marginality means mobility, itinerancy and flexibility. This especially means that Jesus’ mission was a continuous journey – a mission on the road.

                Jesus’ mission though at the periphery, yet, he also went to the centre. Jesus' way of going to the centre was not for the sake of applauding himself but to confront the centre. He went to Jerusalem as a protest to the arrogance of the elites. It was Jesus’ final prophetic mission. It was very radical that even reached to the point of his own death on the cross. Going to the centre was to confront the oppressive power for the sake of the liberation of the poor, the abandoned and the marginalized.

                Certainly, the basic option of Jesus which is the periphery, is the option for the people, the poor, the oppressed and the victims.

               As disciples and modern day apostles of Jesus, we are to seek the marginalized and the oppressed in our society. It is to be faithful to the mission of Jesus entrusted to us his believers. The mission to the periphery is surely radical and demanding, thus, it must always be motivated through the person of Jesus with the power of the Holy Spirit.

                Indeed, Jesus entrusted the mission to be continued by the gathered disciples (ecclesia) who at first had doubts and were fearful and ambitious. It was actually a risk for Jesus to entrust this mission. However, Jesus gave his disciples the Spirit to empower them. This mission now is being handed by the disciple to us, present Christians to continue Jesus’ mission by prolonging the logic of the mission in a creative, courageous and credible way.

                Jesus’ ministry was a loving encounter. And so the gathered disciples (ecclesia- community of believers) has to advocate the cause of the poor, to serve those who are in the periphery, to give sight to the blind, to heal the sick, to free the captives and to fight for justice for the victims and oppressed.

                It was already two thousand years ago that Jesus walked on earth, nevertheless, the church has to re-evaluate our mission on how we would carry out the mandate of our Lord. The church is confronted with the possibility of misunderstanding the mission or “had not been daring enough” to remain faithful to the call of Jesus. And we ask, how far and effective did the church transport and communicate Jesus to different culture and peoples?

                The challenge for the church now “is to make the message understood and to touch the people’s lives. Theological discourses should bring Christians to the simplicity of Jesus that the poor could easily understand – that Jesus may become truly good news to them. It is a big challenge for the church especially today. There are many theological discourses that must be re-interpreted into the words of Jesus for the sake of the poor and the most abandoned.

Part 6: The Missionary Spirituality

                The spirit of our charism should be the force that would lead us into a good missionary. One of its signs is our availability for the people, the frontier where we are sent to as missionaries.

                Spirituality does not merely mean to become a “spiritual man or woman” but rather to become more human in touch with the Spirit. It makes us open and connected with other human beings and to God. And there are actually many ways of Spirituality and our charism as Redemptorists should lead us into that kind of spirituality.

                Spirituality, moreover, should also lead us into the reality of the world rather than departing from the world. And as Christians and religious, this would allow us to have a sound prayer life and not to spiritual elitism. That’s why it is not actually something that can be learned in a classroom alone but through relationship and contemplation expressed in actions. In this way we grow daily in our everyday life with the ups and downs or even to get lost at times.

                It is important to remember that the formation or the growth of our spirituality is not through our own initiative but God’s with the individuals. Participation and effort from the person is still integral in the growth of his or her spirituality. Lacking the human element will only fall to spiritual laziness. Indeed, God works in us and through us. We do not become passive – letting God do everything for us but we as individuals participate. As God works – He is a God of our own history whom we know, whom we have encountered in our lives. The God who is working within us is not outside or alien to us.

               Hence, it is important to remember that the God we encounter is a God of History. As missionaries or even as Christians, we encounter God not in the clouds but among us, his people and in all his creation.

                Spirituality, indeed, is a constant touching of the divine spirit yet remain spontaneous.  The spirit is not structured or bound to any structures. Consequently, the spirit is always filled with surprises where we always encounter joy and sadness, trust and doubts, faith and fear, love and hate.

                Going back, a true spirituality is not a departure from the world or alienating ourselves of what is real. A true spirituality is rather to allow ourselves to be in the world and to recognize God’s presence in the world. Nevertheless, Jesus also called us to renounce the world. Yet, Jesus did not say of renouncing this “world” but what he really meant was to renounce any worldly attachments that may hinder us to be free. Worldly materials are good but our attachments to these will only block our sight from seeing and recognizing the other faces of the people and even the face of God present among His people.

                There are actually two kinds of spirituality. A Good and Bad Spirituality. A good spirituality is lived out among the people and with the people. This will allow us to recognize God’s people and people’s God. On the other hand, a bad spirituality is an over structure spirituality that over-emphasized structured prayer life yet does not see God among His people.

                Prayer life expresses in our practice of meditations and other forms of prayer, is not the whole of spirituality. This aspect is only a part of our whole spirituality. Our relationship with the people and God encompasses our Spirituality.

Part 7: Spirituality at the Periphery

                People at the periphery are those who are poor and oppressed having no resources, no dreams, no hopes, no power, no sight, no freedom, etc. Hence, the periphery is the world of the victims of injustice, exploitation and oppression. Indeed, this place is very depressive, not easily acceptable, and surely, very uncomfortable. As missionaries, this is the spirituality that Jesus has called us. We are called to this places where we don’t want to go, where there is no guarantee of success and promotions.

                It is where we allow the spirit to catch us, to disturb us and to encounter doubts and fears so that we may arrive into a sound spirituality that makes us available, self-giving, confident and prophetic.

                This spirituality at the periphery has been already in the tradition of the Redemptorists. In fact, this is the spirituality that St. Alphonsus had.

                In the history of the congregation, St. Alphonsus had founded this group of brothers not for the sake of fraternity alone but for the sake of the poor and the most abandoned. The encounter of the young Alphonsus with the patients at the Hospital of the Incurables and the poor vendors at the market place of Naples, made the heart of this young man to be fertile. Alphonsus with the other crises he faced finally heard and heeded the voice of God among His abandoned people to become a priest. Later on, the further encounter of Alphonsus with the poor farmers and goatherds at Scala, the young Alphonsus took the risk and a radical decision had been made to found a group of brothers dedicated to proclaim the Gospel.

                Missions even at the time of Alphonsus, were always at the periphery, in the countryside where there was no access of the church and even of the assistance of the state. Yet, Alphonsus had never forgotten the abandoned people even at the city of Naples. Alphonsus had them always in his mind, hence, he continued to reach out to them. This is evident on the occasions where Alphonsus and his friends gathered the people at the market place for an evening session, this they called the “Evening Chapels.”

                Alphonsus had always a compassionate heart for the poor and the most abandoned. His personal encounter with them had made tremendous effect to this young noble. Alphonsus had surely met God and had known personally God through and among the poor and the most abandoned. And Alphonsus had known a compassionate, forgiving, and loving God whose redemption overflows. Yes, Alphonsus had realized a God who is near where one could easily call and rely when times are difficult.

                Alphonsus through his marvellous writings expressed his spirituality particularly grounded in his encounter with the simple people. Accordingly, the many prayers like the novena to the Holy Spirit, to the incarnation (Christmas), to the death and resurrection of Jesus (stations of the cross), to Mary, and the meditations and visits to the Blessed Sacrament and many more were the expressions of Alphonsus.

                In addition, the marvellous theological works of Alphonsus on Moral Theology take the central image of Alphonsus’ God. His theology was primarily based on a God who is so loving, so forgiving and so compassionate. He is a God who wants everyone to be saved and to be restored in His presence. Indeed, Alphonsus had this realization and radical spirituality despite being scrupulous. The poor and the most abandoned were primarily the ones who brought him to Jesus for Jesus himself is among them. 

Mission Immersion as a way of “Being” (Part 3 and 4)

Part 3: To be the Light to the Nations

In the Gospel of Luke (2:30-32), the word of the Lord to Abraham and the mission of Israel in the OT had been re-echoed and that is “to be the light to the nations.” These words that had been re-echoed in the NT had been also the opportunity of the pious Jew, Simeon, waiting in the Temple for so long for the coming of the Messiah. Simeon was literally referring to the child Jesus as the light to the nations which means that Jesus was born into human flesh to save the people not just the Jews but even the non-Jews of the world. In effect, those who believe in Jesus may become the light as well as Israel was called. Jesus’ disciples, the gathered community of believers, are now entrusted to be that light in the world.

Moreover, Luke presented an account that portrayed various people who recognized, saw and embraced the Messiah. However, many of them never became his followers. Although, there were also people that later in their lives particularly at the death and resurrection of Jesus became fearless in believing Jesus as the Messiah.

This is particularly represented by Mary. In fact the Gospel mentioned three times that Mary “kept all these things in her heart.” This meant that Mary also had encountered some wonders upon the events of her life and in Jesus things that she couldn’t understand. After that, Mary only appeared at the foot of the cross of Jesus and at the Pentecost. Truly, Mary might had doubts as well in her heart yet her faith grew gradually as God revealed himself to her. Mary certainly represented the Church - whose faith is on the journey towards maturity.

In Matthew’s Gospel, Joseph and Mary were accounted passively by the evangelist. The mention of the presence of the Magi, which means “wise men,” with three gifts represented the universal presence of God. The Magi who were not Jews were the image of all the nations. God is not exclusive for Israel. God’s offer of salvation is for all people, in fact in all creation.

Through the person of Jesus who was sent by the Father was to bring everyone into the realization of God’s universal plan of salvation. The goal of his mission is to inaugurate the Kingdom of God on earth.

Hence, in Luke’s Gospel, the healing miracles of making the blind see or the recovery of the sight was central to the mission of the Jews. Israel was blinded and was not able to see God’s presence among them. He person of Jesus will allow them to see God. Yet, it is evident in the NT that many were still blind for they choose to be blind and refused to see Jesus as the Messiah. The Israelites have impose upon themselves that the Messiah who is to come is the saviour with powerful army who will trample down the Roman Empire at that time. The Jews were waiting for a King that will be born in the palace with gold and silvers and servants. They were waiting for a Messiah that holds a sword on his hand to kill the enemies. Nevertheless, all these expectation were never to be found in Jesus of Nazareth.

Moreover, Jesus himself pointed out to the Jews how they refused and rejected God’s message for them brought by the prophets in the OT. Elijah was instead sent by God not to the widows in Israel but to the widow in Seraphat, a gentile. Elisha the prophet also healed the gentile army general Naaman. This is primarily because of the refusal of the Israelites. Nevertheless, God reveals his universal compassion, love and salvation to strangers, to foreigners.

Hence, even though those gentiles did not know God, yet in the deepest of their hearts they were longing for God. It was in this way that God allowed them to see His love for them. This gift of sight is indeed the hinge of all “liberations” in the bible. In the NT, John the Baptist even sent his disciples to ask Jesus, “Are you the one?” Jesus answered them, “Tell John what you have seen and heard.”

In the story of Zacchaeus, it also reflected a story of a desire of a tax collector, a sinner, who wanted to see Jesus. So, Zacchaeus climbed up to a tree and saw Jesus and was commanded to go down for Jesus was to go into his (Zacchaeus) house. There, Zacchaeus confessed to Jesus to return what he had stolen from the poor four times and he would give half of all his possessions. It only means that Zacchaeus wanted to be ruined before Jesus. Giving his possessions and giving back four times what he had stolen expressed a radical response to Jesus’ invitation. The evangelist used this metaphor to convey the message of giving oneself to Christ. Thus, in this story, Zacchaeus also represented the people of Israel.

Those who believe in Jesus may become light as well. Jesus’ disciples, the gathered community of believers, are entrusted to be that light in the world, bringing Jesus to all nations and all cultures.

Part 4: The Table Fellowship

                The banquet or table fellowship is one of the hallmarks of Jesus’ ministry. Many a time, Jesus ate with sinners, fed the hungry (as to the feeding of the five thousand men), told parables about the banquet or gathered his disciples at table. These actions of Jesus perfectly portrayed the image of the Kingdom of God. All these table fellowships expressed a universal scope and intention that breaks any differences whether one is poor or rich, a man or a woman a child or an old man or a Jew or a gentile. This expresses further the eschatological plan of God. Salvation or the Kingdom of God is intended for all people, for all nations.

                Consequently, Jesus commanded his disciples in their table (supper) fellowship, “Do this in remembrance of me.” Remembering Jesus (not only in the Eucharist) is to become a disciple of Jesus. Therefore, not remembering Jesus in our life is unbecoming of a disciple of Jesus. However, by remembering Jesus is making him present and not just a “mere” remembrance of the distant past. Through this, the community of disciples carry out the command of Jesus “to preach the Gospel to all nations.” Yet, Jesus’ command was always demanding and always radical. His mission is always marked by vulnerability and weakness. We have to remember again that through his incarnation became vulnerable. At the start of his ministry, Jesus was prone to temptation. In his passion and death, Jesus was weak.  Nonetheless, Jesus never wavered his trust in the Father. Jesus completely submitted himself to the will of the Father.

                As Jesus’ disciple, who desire to follow the Lord, we are as well called to completely trust in the will of God. We are invited to put our dreams and hope, even our fears and anxieties into the loving hands of God. Jesus himself will teach us on how to do that through constant reflection of the sacred scriptures. We may encounter hardships and temptations to retreat to our own shells of comforts, yet, God will always look and invite us to come out and be his sign of redemption in the world.

Mission Immersion as a way of “Being”

*The following essays were from my notes and reflections from the “Mission Immersion Orientation” last April 3-8, 2014 in Baclaran Church, Paranaque City. Fr. Luc Mees, MJ was the facilitator of the second part of the orientation. These notes and reflections mostly come from his paper entitled Mission Today: To follow Jesus to Galilee.

Part 1:  A Good School

                “Go to a good school - that is the school of the people.” Mission immersions should be looked at this perspective. Immersion to the lives of the people gives wider perspective to students/religious about life and about faith. Hence, these immersions should be more on being than doing – that is to be able to live with the people, to eat with them, to work, play, laugh, cry, crack jokes, and tell stories. It is essentially spending and wasting time with them. It is in this way that we religious may be able to see life at the perspective of this people. In this way we may be able to witness their struggles and listen to their hopes and dreams.

                To be effective missionaries, it is essential to know who our people are, to be in solidarity with them in the many aspects of their lives. We are not to remain in our convents, students must go beyond the four corners of their classroom and to confirm and develop profoundly their theological studies in the slums, in the simple houses of the people or even with the presence of the homeless, the sickly, the dying and those who are fighting for justice and peace.

                In this way, we affirm that the Church has a mission, yet we do not own mission, but mission has us. This should be the attitude we missionaries and as a Church should relate and respond to the call of God to us. The mission of God (Missio Dei) in which mission means “being sent” does not really mean that God is sent but rather God himself is working as a missionary. In God, all missions originates. As the Father sent his Son to redeem the world and so the Father and the Son sent the Spirit to sanctify all creation.

                Yet, as a Church we are sent into the world to continue to proclaim and Good news to all creatures. Mission is the call also for universalism. Indeed, to be universal is the hallmark of our faith and that is why we call also ourselves as Catholics in Greek katholikos which means universal or in general. The Gospel message who is Jesus the Lord is the universal message that must be brought about.

 

 Immersions should be more on being than doing – that is to be able to live with the people, to eat with them, to work, play, laugh, cry, crack jokes, and tell stories. It is essentially spending and wasting time with them.

Part 2: The Divine Mandate

The fundamental divine mandate to all Christians is to be a witness “to all nations.” We find it in the Old Testament, Israel as the chosen race arrived in the destructive misinterpretation of God’s election. Their election at some point of time was thought to be a privilege that even God should be thankful to Israel or else there would be no one who will worship YHWH.

                Israel became arrogant and because of this theological degradation they demanded many things to God. They demanded to have their own king, temple and army like their powerful neighbouring kingdoms. And that was the beginning of more tragedies and destruction of the Israel nation. These catastrophes went beyond from the corruption of kings to destruction of the temple, exiles to their neighbouring kingdoms, division of the kingdom and many invasions.

                Hence, Israel failed in their mission to be a light to all nations and be a blessing to all people. Israel became ultimately a curse to everybody because of the stubbornness of their hearts to return to YHWH. However, God called and sent his messengers, the prophets to remind his people to return to the loving and forgiving presence of God, the God of all the nations.

                There are actually two fundamental myths of Israel. However, the word myth should not be understood as something which is mere illusory but rather a metaphor that expresses the truth. Nevertheless, these two are the Journey of Abraham and the Exodus Story. The journey of Abraham was about the call of God to this man to cross his own boundary and to journey towards the Promised Land and Posterity and thus to become the Father and a blessing to all nations. The story of exodus was also the redeeming love of God that delivered the Israelite from the bondage of slavery of the oppressive Egyptians. The Israelite through Moses was called and rescued to continue to journey towards the land promised by God where there is an overflow of milk and honey.

                Consequently, as people of God, we have to go back again to our original identity and calling.  This is the divine call to be the light for all the nations which includes the demand of the openness towards the foreigners (Dt. 10: 18-19).

                However, with the historical tragedies of Israel, in the eyes of the New Testament, Israel had failed to fully respond to the call to be universal and to accomplish that mission. It is in fact obvious on how the Israelite especially their authorities related with Jesus, the incarnate word. Israel was not able to recognize the messiah. This failure reflected in many occasions of stories and parables of Jesus. However, Jesus continues to call the people that they may recognize the Holy One and reclaim the universal mission of Israel- that is to be the “light of all nations.”


to be continued...

The Greeninng of Christianity

The Reciprocal Relationship between human and nature.
http://www.uhno.se/_image/painting_symbolic/03_The_Reciprocal_Relationship_betwwen_Man_and_Nature_1978_Vastervik.jpg

INTRODUCTION

            John Allen Jr.[1] reflected that this particular mega-trend “the greening of Christianity[2]” deserved a close attention because of its pressing need. The ecological issue being faced by the world is not anymore a matter of a concern to few people. In fact, it concerns everyone and even the Church. There is a pressing need to have a founded eco-theology that would serve the Church to be more eco-centred and be fully aware of its effect and essence in the whole creation.

            Indeed, in the recent years of 20^th century there were theologians who began to venture the importance and the essential part of the ecology and its integral participation to human salvation and the salvation of the whole creation. Humanity’s claim to be the peak of creation as the most important of all has been challenged for humanity is entirely dependent on the environment. The earth in itself is where humanity lives and the resource of every human development. However, in the quest of human advancement and development in all aspects of life may it be in political, social or in religious sphere, has contributed to the degradation and misuse of the resources of the earth. We have seen that the magnificent inventions and innovations of technology supplied by extensive mining of minerals, logging of tress to pave the rise of big cities and et cetera backed a whirlpool effect to the whole world. This is very much evident in the most-discussed “climate change” by the scientists claiming the imbalance of chemical elements in the atmosphere that caused unusual and severe alteration of the weather and climate. These are primarily due to human interventions.

            Moreover, came the recent theologians who tried to integrate this important aspect of humanity and to be a concern as well of the Church. Thus, John Allen gave two considerations why “greening of Christianity” must be promoted. First, the humanity has the responsibility for the whole environment as part of the entire creation of God. The negligence of the environmental issues is not just a matter of aesthetic or moral concern, however, it is essentially an aspect with great importance to the consequences for global stability. Secondly, there is the need to have a clear articulation of a specific Christian theology of the environment. More so, that the rise of secular environmentalism posts a big challenge for its tendency towards the deification of nature and relativization of the uniqueness of the human person.

            In effect, a serious and closer formulation of theology of environment must be realized. In a way, the objective of this paper lies in this endeavour. It is to affirm the importance of this aspect of theology in the Church – having a new perspective of being a Church.

The Greening of Christianity

            It is a new consciousness in theology emphasizing the relevance and the integrity of nature in the whole theology of creation and the mystery of salvation. In the recent years, alarming issues with regards to environmental problems made people to become more and more aware of the situation of the whole humanity in relation to nature. With the pressing climate change due to exploitation of resources and misuse of minerals led to the degradation of the environment. In fact, this contributed also to the extreme weather events due to global warming that have caught the attention of many. This caused problems such as air, water and earth pollution, chemical imbalance in the atmosphere as to the high density of C02 which causes high temperature. And also the food and water shortages and terrains vulnerable to typhoons, landslides and other natural disasters due to massive mining and logging. These environmental problems led ultimately to many deaths and deprivation of rights to many people and basically to the destruction of the environment.

            Hence, in John Allen’s article[3], the two Christian leaders namely, Bartholomew I of the Orthodox Church and Benedict XVI of the Roman Catholic Church have joined their voices in naming this pressing ecological crises faced by humanity today. This is indeed a responsibility as well of the Church to protect the environment as this is integrally part of the whole creation of God. Accordingly, Allen quoted the two leaders addressing a common cause for the protection of the environment and invigorating a theology of creation. The two leaders said, “In the face of the great threats to the natural environment, we want to express our concern at the negative consequences for humanity and for the whole of creation which can result from economic and technological progress that does not know its limits… as religious leaders, we consider it as one of our duties to encourage and to support all efforts made to protect God's creation, and to bequeath to future generations a world in which they will be able to live.”

            However, it is not to be forgotten that not so long ago, figures who considered to address this environmental issue, like Tielhard de Chardin, by developing a theology of creation had been apprehended and suspected by the Church authorities. Moreover, even the Church’s documents that have been decreed throughout the years or even in the Second Vatican Council a serious attention was not given to nature[4]. Furthermore, the documents revolved around the anthropocentric perspective. It is a bias that puts nature to be only and mere thing that is to be dominated by humanity and is always at the centre to only serve humans.  This caused deep misconception of the role of nature in the whole of creation. Consequently, in the later years the devastating effects cannot be denied and overlooked anymore. This called the attention of big institutions such as in political, economic and religious arena.

            Hence, as a Church, the importance of the environment in the whole of creation and a reinterpretation of the biblical sources vis-à-vis the unrelenting ‘sign of the times” now stands at the pedestal of theology.

The Greening of Christianity and the Church as Community

            One of the models of the Church as identified by Avery Cardinal Dulles is the Church as Community. Accordingly, the Church is not just a mere organization or an institution where it is governed by laws and decrees. The Church is neither just a mere expression of human relationships with one another in a sociological sense. Nevertheless, the Church is a communion of persons disclosed in the divine life of the incarnate Christ through the Holy Spirit.[5] The spiritual communion of the Church makes the Church in itself the Body of Christ and as a People of God. Hence, the Church as community expresses the personal and interpersonal relationship of the community of believers, indeed, a fellowship of persons with God and with each other. It is said that this model of the church also expresses a close affinity and intimacy within the community. Dulles, further developed this model by referring to the two biblical terminology where the church as community can be also founded. The image of the “Body of Christ” expressed in Romans 12 and 1 Cor. 12 as well as in Ephesians and Colossians that its structure is vital. It is organic and growing. In relation to this, Christ is described as the “Head of the Church” as explicitly describe in the letter to the Colossians, where in the Church is vitally connected and from whom life overflows and as well as the very existence of the church. The church is further related as the “People of God”. It is explicit also in the Old Testament where Israel is called the people of God or the chosen people, to be more precise. Nevertheless, in 1 Peter 2:9 this image is more significant in which the church opens its identity to the world. Thus, the church is a communion of persons, though it is basically interior, however, expresses external bonds of creed, worship and ecclesiastical fellowship.[6]

            This image of the church is further discussed by Dulles that it has also disadvantages[7]. These include, first, an obscure cooperation between the spiritual and the visible dimensions of the church. Second, there is the danger of divinizing the church beyond its due. And third, there is a lack of clarity regarding the church’s identity and mission and the possibility of reducing the church to a social impulse.

            Vis-à-vis the mega-trend of “Greening Christianity,” this model of the church can be further reflected in terms of relationship. The image of a community best expresses the personal and interpersonal relationship of the believers. They are united through faith, hence, founded in spiritual sense. Moreover, in terms of their relationship as People of God or Body of Christ, this particular mega-trend expands this relationship as a community. It is said that in this community the immediate relationship of all believers with the Holy Spirit, who directs the church, is emphasised[8]. Accordingly, the mutual service towards one another is at its significance. Truly, this makes the church to be a community of brothers and sisters expressed in a concrete way through service founded in faith, hope and love.

            As this community is called to be expanded and widened to the rest of the created world there are also consequences it entails that must be considered and looked upon.

The Challenges

            Moreover, the church is situated in this temporal world. Humanity does not and cannot live on earth without the non-human creatures. In fact, the human beings are entirely dependent on these non-human creatures yet, these creatures will continue to exist without the humans. Scientific studies have proven this that billions of years ago there was no sign of humanity’s existence, yet, life has begun already.[9] However, the earth was already filled with various and unique creatures being confirmed through stunning archaeological discoveries.

However, my point here is actually the expression of interconnectedness and the interdependence of everything that is on earth. Hence, what is implicit in this “greening of Christianity” is the image of the “entire creation.” What I really mean is that God created a vast creation and not just the human race. All other beings – living or non-living, seen or unseen, mobile or immobile, solid or liquid or gas are all part of God’s magnificent creation. In this image, humans are fellow-members together with God’s other created beings.[10] This provides a broader context of the humanity’s role and identity in this vast creation without separating humans as demi-gods who are to dominate the earth. Consequently, it is an affirmation that humans share with other creatures the same earth and recognize the same Creator-God. It is, indeed, a very rich, diverse and huge community enormously interconnected and interdependent.

In fact, the late Pope John Paul II had recognized also this relationship of humanity with the created being that constitute the natural world. In his encyclical letter Sollicitudo Rei Socialis (1987), the Pope affirms that the resources of the natural world could definitely help humanity’s nourishment and enrichment. However, we are not at the position to merely use and misuse and dispose these resources at our own will as if these are inexhaustible. Nevertheless, the Pope insists that we humans must take into account the nature of each creature and most importantly our mutual connection with these creatures as integral to the ordered system that is the cosmos.[11]

It is also a way of recognizing the sacredness of nature as part of God’s creation. And as sacred beings, respect and care, enriching and nurturing are due to these non-human creatures. Recognizing the sacredness of all things does not mean divinizing the environment but even recognizing the divinity of our Creator-God that through God’s gratuitous grace and love, we are all created. Moreover, the mystery of incarnation and redemption of the Son, in the person of Jesus brings the whole creation into perfection that in Jesus’ saving action through his paschal mystery there will be a “new heaven and new earth (Rev. 21:1).” For the eco-theologians this innovation is coined as ‘panentheism’ which asserts a renewed emphasis of the presence of God in all reality and that all reality is in God and so God also transcend in the world[12].

Certainly, it is a clear confession of God’s creative action in the world. And in the tradition of the Trinitarian theology, the role of the Spirit of God is precisely the principle of the indwelling of God in the whole creation.[13] Walter Kasper, a German cardinal would also put it that the Holy Spirit is the source of novelty in creation. He acknowledges that the “Holy Spirit as the divine love in Person is the source of creation because creation is an overflowing of God’s love and participating in God’s being.[14]”

            On the other hand, this image of the entirety of creation posits and challenges the traditional image of the Church as a mere bond or community of human beings. With this new image, it calls an expansion of this community towards the other created beings on earth. Hence, it challenges the anthropocentric tendency of this image because the eschatological aspect of the universe is surely intended for all creatures not just to humans alone – that is, the final destiny of the whole creation is the communion with the Triune God.[15]

            This might be quite radical for all the pronouncements of the church and even the recent theological discussions regarding environmental issues are all anthropocentric. However, this kind of narrow perspective is seen by the eco-theologians as a hindrance to complete conversion. Nevertheless, it does not also mean that an anthropocentric perspective be totally abandoned. The need to be done is a theological anthropology that has to be situated within a wider context of theology of creation as a whole.[16] Indeed, it is within an earth-centered or creation-centered approach that we humans could arrive to a true understanding of ourselves.

            And this calls for the reinterpretation of the humanity’s role and identity in relation to the rest of the created world. Particularly, the past biblical interpretations must be re-interpreted not for the mere salvation of humanity alone but of the whole creation of God. The contentions regarding the humans’ role must also be re-interpreted as well that humans are not mere gods who are to dominate and use the rest of the creation without limits. This kind of biblical interpretation has surely led to the perverse understanding of humanity to the extent of exploiting and misusing the resources of the earth. Although, we are to affirm that throughout the history the developments humanity had made to nurture lifestyle is tremendous and overwhelming. Nevertheless, the development of human life in many aspects as to political, sociological and economic have also brought tremendous and overwhelming devastating effects to the earth’s resources. Unsurprisingly, the devastating effects to nature were and are entirely of the same effect felt by us, humans. Consequently, there is the need to be open as well to an eco-centric perspective in relating with nature. Yet, what should be primary is a theocentric theology in viewing the whole of creation.

The Community of Creation

            With all these things that must be considered in addressing this particular ecclesial and global crisis on the environment, there is the need now to somehow alter the image of the Church into a Community of Creation.[17] The church, though a community of persons yet, it should be wider than this. God did not create humans alone. Even the biblical source would attests that it was the non-human creatures that were created first. And hence, even scientific studies would also affirm that human life only appeared later.

            Furthermore, this community of creation entirely suggests the fundamental relationship of every creature in the created world. Aldo Leopold, an American environmentalist also used the term ‘land community’ and biotic community’ which indicate the vital importance of the complex, organic interdependence of soil, water, vegetation and wildlife wherein we humans belong also.[18] And what is important here in this image is the interdependence of humanity and all other creatures that the Hebrew Bible also affirms visualizing a theocentric community of creatures.[19]

            For Wendell Berry, another American environmental activist also speaks of humanity as “creature of God, members of the holy community of creation.[20]” This is somehow a recognition of the membership of all the created beings in the world at the same time humanity’s fundamental relationship with the created world. Humans and non-humans are members of the vast community of the creation of God, “sharing the same earth, affected by the processes of the earth, affecting the processes that affect each other, with common interest in life and flourishing, with the common end of glorifying God.[21]”

            This again simply means the interconnectedness of the members of the creations. Further, each created being has a role to perform in this community of creation. This suggests that humanity cannot be lost and the dignity will not also be lost in this vast community. There is a great diversity of roles which entails more on cooperation, not fierce competition, as to Darwin’s emphasis of the ‘survival of the fittest.[22]’ In addition, as there is a greater call of cooperation with the community of creations, it is not to deny the human exceptional intelligence, a power that we have. However, this power should not be interpreted that humans are already all-powerful and that every created being will be under human’s complete dominion. Humans are far from being omnipotent. The rest of the created world could fully exist and live on without humans as they were billions of years ago before the appearance of human life.

            That is why, we as humans must be more aware of our capacities and abilities on how we could contribute to the betterment of the community of creation. We are to be vigilant actually of our tendency of having an illusory aspiration to become omnipotent. This tendency reinforced by our anthropocentric approach to the world only duped us in creating sophisticated technological and industrial advancement which turned out to trigger unforeseen damage to the community. Consequently, by realising our own giftedness as humans and recognizing our membership in the community of creation it will enable us to cast off any illusory dream to become the most powerful creature in the world. This will further make us realize that we as humans have the power instead of taking care our community and treating others as part of God’s magnificent creation. Indeed, we have the power to nurture and to make our fellow created beings flourishing and in return we will be also and as one, we are able to participate in God’s creative action in the world.

            After all, we as humans can only communicate verbally with our fellow human beings. It is left to us that as particular Christian community, this kind of consciousness be reinvigorated into our lives. Through our liturgical life, in the celebrations of the liturgy and in the proclamation of the Word, a sincere and true longing to be in communion with the rest of the created world should at least be manifested. And that with hopefulness, what we have shared in our liturgical life as Christians be transformed into practice in our daily lives, in our homes, workplaces and neighbourhoods. 

The Practical Values and Purposes

            There are significant things that will be contributed by this image of the community of creation that since this image affirms the intrinsic unity and relationship of all creatures, this will more promote and develop the “greening of Christianity”. Hence, the following are the possible contributions of this image to the said mega-trend.

            One of the issues of the mega-trend is a clear and profound theology of the environment. Through this image, it calls and leans towards a deeper theological trajectory of the theology of the environment. We are not actually starting from zero since there is a significant number of theologians already who are venturing into this theology. What the church needs to do is more appreciation and affirmation of this theology as fundamental also to our faith.

            Accordingly, this will allow the church to have a clear and solid standpoint regarding the ecological crisis faced by the earth community. As a church, we are not to turn a blind eye in the face of this pressing and alarming ecological crisis which entirely affect the whole human community. Now as a church this is more of a calling in today’s context to see and relate with the world in a wider and inclusive perspective. Hence, a strong social teaching on ecology with a teeth has to be formulated.

            For this reason, this is will bring the church into a consciousness and into practical steps for the preservation of the environment – after all, the whole earth community that basically includes humans. This preservation must always be looked at also vis-à-vis the theology of creation not just for a mere economic interest. Relating with the environment at the perspective of economic interest will bring us again into a human exclusivist self-interest. Hence, preservation must always be in a wider context for the whole creation and for the generations that are to come and thus towards also the eschatological aspect of the whole created world.

           Most importantly, the church has to reclaim its prophetic role in naming the injustices done to the environment and in the whole of creation. The church has to stand and to pinpoint principles, human works and interests that denied the preservation of nature and the holistic development of the created world. The church should also be prophetic in the face of justifying development and progress of human culture as the principle of plundering the resources of the earth. Nevertheless, this kind of culture deprived, abused and displaced thousands of people that resulted to hunger, poor and unjust access to earth’s resources and deprivation of basic human rights which ultimately results to death. Moreover, this resulted to unalterable and unrepairable damage to the environment which also leads to the extinction of many species and catastrophic natural disasters. But unless, the church is to profess a community of creation that respects and loves everything that is on earth, the massive degradation of all aspects of life that God created out of sheer love and creative grace will be unredeemable, then the church remains indifferent and alien to “the creation’s groaning and agony” (Rom. 8: 22). This is surely not a sign of being a church, a Body of Christ and a People of God. We are to be a church that sees and recognizes the divine in this vast creation as “God saw every created being he had made, very good (Gen. 1: 31).” And ultimately, a community that in hope awaits the fulfilment of the cosmic Christ for “a new heaven and a new earth (Rev. 21:1).”

---

[1] He is an American journalist of Boston Globe serving as an associate editor especialzing in news particularly about the Catholic Church.

[2] John Allen, National Catholic Reporter, “The Top Five 'Missing Mega-Trends' Shaping Catholicismthe Top Five 'Missing Mega-Trends' Shaping Catholicism”, published on 26 December 2006 < http://www.bishop-accountability.org/news2007/01_02/2006_12_28_AllenJr_TheTop.htm> accessed on January 10, 2014.

[3] John L. Allen Jr., The ‘Greening’ of the Institutional Christianity, December 15, 2006, National Catholic Reporter, http://ncronline.org/blogs/all-things-catholic/greening-institutional-christianity, (Accessed on March 10, 2014).

[4] Sean McDonagh, The Greening of the Church, (New York: Orbis Books,1990), 175.

[5] Avery Dulles, SJ, The Models of the Church, (New York: Doubleday and Company, Inc., 1974), 45-46.

[6] Ibid., 51.

[7] Ibid., 55-57.

[8] Ibid., 49.

[9] Denis Edwards, ed., Earth Revealing – Earth Healing: Ecology and Christian Theology, (Minnesota: The Liturgical Press, 2001), 48.

[10] Richard Bauckham, The Bible and Ecology: Rediscovering the Community of Creation, (Texas: Baylor University Press, 2010), 64.

[11] Sollicitudo Rei Socialis 34 as qouted by Donal Dorr, Option for the Poor and for the Earth: Catholic Social Teaching, (Philippines: Claretian Publications, 2013), 416.

[12] Dorr, Option for the Poor and for the Earth: Catholic Social Teaching, 435.

[13] Edwards, ed., Earth Revealing – Earth Healing: Ecology and Christian Theology, 51.

[14] Water Kasper, The God of Jesus Christ, (London: SCM, 1983) 227 qouted by Edwards, ed., Earth Revealing – Earth Healing: Ecology and Christian Theology, 51.

[15] Prisco Cajes, OFM, Anitism and Perichoresis: Towards A Filipino Christian Eco-Theology of Nature¸ (Philippines: Mersen Graphics Center, 2002), 124.

[16] Edwards, ed., Earth Revealing – Earth Healing: Ecology and Christian Theology, 412.

[17] Bauckham, The Bible and Ecology: Rediscovering the Community of Creation, 87. And also mentioned by Dorr, Option for the Poor and for the Earth: Catholic Social Teaching, 433.

[18] Bauckham, The Bible and Ecology: Rediscovering the Community of Creation, 87

[19] Ibid., 88.

[20] Ibid., 88.

[21] Directly quoted from Bauckham, The Bible and Ecology: Rediscovering the Community of Creation, 88.

[22] Ibid., 89.

Peter's Example

Simon Bar Jonah or Peter was a fisherman by profession. He was called by Jesus together with his brother, Andrew to become “fishers of people” and left immediately their nets to follow Jesus (Mark 1: 16-18).  Indeed, Peter was chosen as Jesus’ companion and called to proclaim the good news. Jesus gained confidence in Peter as Jesus entrusted to Peter the Church. Despite the weaknesses and frailties of this man, these did not give any doubts to Jesus to call and choose Peter.

Talking about Peter’s weaknesses as shown in his fears, doubt sand anxieties; the Gospel of Matthew as Jesus walks on the water (Mt. 14: 22-33) shows the character of Peter that would somehow shed light on my own personality.

As the disciples were terrified of seeing somebody walking on the water, Jesus told them, “take heart, it is I; do not be afraid.” Peter was the first one to answer by saying, “Lord if it is you, command me to come to you on the water.” This shows the desire of Peter to be with Jesus, to be close with Jesus. Despite Peter’s fears on that frightening situation he dared to ask Jesus. And Jesus said, “Come!” And Peter did that as Jesus told him to come. It was an invitation. Although, Peter was terrified but he did walk on the water forwarding towards Jesus as Jesus told him. Yet, as Peter was walking on the water he began to sink as he was frightened by the strong wind. He was frightened and he doubted more of himself, not of Jesus. But even he doubted himself he never forgot his confidence in Jesus, and that made Peter to call out Jesus, “Lord save me!” And Jesus immediately reached and caught Peter and said, “You of little faith, why did you doubt?”

“Lord if it is you, command me to come to you on the water.” This shows the desire of Peter to be with Jesus, to be close with Jesus. Despite Peter’s fears on that frightening situation he dared to ask Jesus. And Jesus said, “Come!”

Somehow I find myself in Peter’s sandals. I have the desire to follow Jesus, to walk closely with him. Peter though was a fisherman was afraid of the deep sea and of the strong wind. But he dared to ask Jesus and Peter came towards Jesus. It was a risk for Peter. And I find myself in this. I did take risks to be at the sea and to walk towards Jesus despite my fear. Nevertheless, like Peter again, I doubted myself if I could handle the storms in my life. And losing my focus on Jesus but to the storms of life, I had moments of sinking which I was more terrified as I doubted myself. Yet, one thing that saved me is my confidence in Jesus to save me. Perhaps, Jesus would also say the same words to me as he did to Peter, “You of little faith, why did you doubt?” And why did I doubt? I doubted myself because at first I thought I was alone. I thought I was not worthy at all to be with Jesus. I was afraid because I was out from the comfort of the boat. But, at those moments also, I remembered I have a God who is with me. I have a God who has more confidence in me and a God who calls and invites me to come. And indeed, God saves me as Jesus saved Peter for Jesus is always ready to reach out and catch me.

And surely, I am always reminded of Peter, the man who after witnessing a miraculous catch fell down on his knees and said to Jesus, “Depart from me, Lord, for I am a sinful man! (Lk. 5:8)” But Jesus was very confident of Peter. Jesus even said to Peter, “Do not be afraid, from now on you will be catching people. (Lk. 5:10)” and that made Peter to say YES for he left everything and followed Jesus. Undeniably, I find myself unworthy but Jesus sees beyond what I see in myself. I am not confident to myself but Jesus is far more confident in me. I am always fearful but Jesus assures me, “It is I, do not be afraid.”

          Somehow, it is an invitation for me to be more confident with God who unconditionally loves me and at the same time to be more positive looking as well to myself. I am also called to see the good things in me not just those weaknesses and frailties that I possess for the Lord God has bestowed gifts and strengths to me. Surely, these difficulties will never overwhelmed me if I would begin trusting my own capacity and the Lord’s grace upon me. In fact, in the second letter of St. Paul to the Corinthians, Jesus told, “My grace is sufficient for you, for my power is made perfect in weakness." Therefore I (Paul) will boast all the more gladly about my weaknesses, so that Christ's power may rest on me (2 Cor 12:9).

Mt. 7:21, 24-27

When my father was growing up he was always at sea, sometimes alone and sometimes with my grandfather and his younger brother. They were fishermen who fish to provide and support the family’s needs. My family’s root is indeed very much connected with fishing. This is very evident in our surname, baring, a Sinugbuanon (Cebuano) term for nets woven like loose cloth, fine ones for catching tiny shrimps in the surf. This expresses my family’s relationship with fishing and with the sea.

Likewise, my father is very much knowledgeable on this kind of life and more so was my grandfather who can even predict if there will be storm coming or if it is a good time to fish or not. Yet, as my father would retell his story, even though there were no signs of a forth coming storm, they encountered storms at the sea and so feared their lives and call on God. So much so, as they encountered the storms in their lives, they struggled to live as a family and the more they trusted God and are convinced of their faith in Jesus.

This reminds me, that faith is something deep. Faith is being tested and refined through the many storms that will come. Yet, faith is to be founded on Jesus that develops a personal relationship with him as Lord and saviour.

That’s why, reading upon the Gospel, I remember also those thousands of typhoon survivors who are left homeless, jobless, orphaned, or widowed. There was so much destruction of both lives and properties and even of their hopes and dreams. It was a terrible blow that has surely shaken the everyone’s faith.

But I read a story in the Inquirer published few days after the tragedy. A mother witnessed how her daughter died. When there was the storm surge, their house was destroyed but her daughter was hit by a debris and so wounding the daughter. Yet, there was also the strong current and the high level of water. The mother was holding her daughter so that she won’t be swept away by the current but the daughter got tired as she was wounded as well and told her mother, “Let me go Mama, save yourself.” There was no other option; if she won’t let her go both of them will die. It was the most painful part of her life as she saw her daughter swept away by the current. And she questioned God. But she never lost her faith but continued to trust in the Lord. She recalled that when the sky became clear and the water subsided, she looked for her daughter and went into a chapel to seek answers for her questions and doubts and to find consolation for her grief, hoping to find any.

And that’s what I find amazing. Despite the storm that came into the life of this woman and that her faith might have been strongly shaken. After all, she affirms that there is God. She was moved to trust more to God and to call on God. And I could sense that this woman is convinced of her faith, convinced of her relationship with the Lord.

And in this human experience, a storm of rain, flood and strong wind come; a storm that would make my life difficult; a storm that would challenge me and teach a life not of comfort but of difficulty. The storm that would come would teach me to go beyond my own weaknesses, my own frailties and selfishness into a transformed self in Christ as I am called to do the will of God. And this is surely possible with a strong faith in Jesus. Definitely, this faith is not merely about mumbling my prayers as saying Lord! Lord!, but more than that. Faith is a personal relationship with God founded in the community of believers.

Yet, transformation of self in Christ is not just a matter of going out from my comfort zones. It is also not just all about going beyond and being healed from my past experiences and wounds. It is neither just about vulnerability nor docility to the storm. Transcendence is to be able to fully trust in the goodness of the Lord. It is to give everything to God without any slightness of reservation and without counting the cost just like the mother who lost her property and her only daughter.

 In my own words, this is what it means to build my house of faith on a rock that it implies self-transcendence in an expression of a genuine self-sacrifice. This is what God wants, a genuine self-sacrifice, a self-giving amid my insecurities. That doing the will of God and building the house of faith on a rock is giving whole of my life including the not so nice part of my life, those insecurities and doubts. This God demands all of it, everything, the totality of my life, of my being. And this will be a faith-life experience. However, honestly speaking, my feeling about this is disturbing. I am afraid, anxious and insecure. This thought frightens me! Being a Christian and believing in Jesus is disturbing and demanding. Yet, God continually invites me to put my trust in Him for He is a faithful God. Amen.

December 5, 2013