Cycle C – Pentecoste
FIRST READING: Acts 2: 1-11. When the day of Pentecost had come, they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance. Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one heard them speaking in his own language. And they were amazed and wondered, saying, “are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians, we hear them telling in our own tongues the mighty works of God.”
SECOND READING: 1 Cor. 12:2-7; 12-13. No one speaking by the Spirit of God ever says “Jesus be cursed!” and no one can say “Jesus is Lord” except by the Holy Spirit. Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of working, but it is the same God inspires them all in everyone. To each is given the manifestation of the Spirit for the common good. But just as, the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For by one Spirit we were all baptized into one body - Jews or Greeks, slaves or free - and all were made to drink of one Spirit.
GOSPEL: John 14:23-26. Jesus replied, “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them. Anyone who does not love me will not obey my teaching. These words you hear are not my own; they belong to the Father who sent me. “All this I have spoken while still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.”
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What is this ‘Spirit’ which we call holy and a person? In Acts it is called “like the rush of a mighty wind”, “tongues as of fire”, and “a sound”. In the gospel Jesus calls it “the Advocate”. It appears that we are lost for a precise word which might explain exactly what the Holy Spirit is. Maybe it is a force. Maybe energy. Maybe strength. Maybe power. Perhaps all of these and more besides. The Holy Spirit is the life of God in living beings. It is that which forms the Church of God, that is God’s universal community of people embracing Jesus’ values.
Paul insists that the gifts of this Spirit are not for one’s own personal use: they are always communitarian. A Christian spirituality which is not social, and perhaps even political, is not genuine. The Spirit bestowed is always for service and kinship.
Jesus points out two main functions of the Spirit: to teach and to remind; teach and remind the instructions and education of Jesus, and remind of his values.
Showing posts with label community. Show all posts
Showing posts with label community. Show all posts
Sunday, May 19, 2013
Sunday, April 21, 2013
The victorious community
Cycle C – Easter 4
FIRST READING: Acts 13:14; 43-52. Paul and Barnabas passed on from Perga and came to Antioch of Pisidia. And on the sabbath day they went into the synagogue and sat down. And many Jews and devout converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to continue in the grace of God. The next sabbath almost the whole city gathered together to hear the word of God. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted what was spoken by Paul, and reviled him. And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God should be spoken first to you. Since you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. For so the Lord has commanded us, saying, ‘I have set you to be a light for the Gentiles, that you may bring salvation to the uttermost parts of the earth.’” And when the Gentiles heard this, they were glad and glorified the word of God; and as many as were ordained to eternal life believed. And the word of the Lord spread throughout all the region. But the Jews incited the devout women of high standing and the leading men of the city, and stirred up persecution against Paul and Barnabas, and drove them out of their district. But they shook off the dust from their feet against them, and went to Iconium. And the disciples were filled with joy and with the Holy Spirit.
SECOND READING: Revelation 7:9; 14-17. I, John, looked, and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands. And one of the elders said to me, “These are they who have come out of the great tribulation, they have washed their robes and made them white in the blood of the Lamb. “Therefore are they before the throne of God, and serve him day and night within his temple; and he who sits upon the throne will shelter them with his presence. They shall hunger no more, neither thirst any more; the sun shall not strike them, nor any scorching heat. For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water; and God will wipe away every tear from their eyes.”
GOSPEL: John 10: 27-30. Jesus said, “My sheep hear my voice, and I know them, and they follow me; and I give them eternal life, and they shall never perish, and no one shall snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.”
During his first missionary journey, accompanied by Barnabas, Paul clashed with the Jews at Antioch (today’s Yalvaç) in the region of Pisidia in Asia Minor (today’s Antalya in Turkey). They were jealous of his success amongst the Gentiles because they saw in it a waning of their own power. They thus stirred up the established class to persecute him and force him to stop destabilising the status quo. (Though Paul moved eastward to Iconium, today’s Konya, in the region of Lycaonia, a large Christian community was nevertheless established at Antioch.) Paul’s destabilising message basically consisted in disrupting the oppressive hierarchical structures which the Jews upheld in the name of the Mosaic law. Seeing the deployment of the common people into a community of equals agonized the Jews profoundly, as it still does today anyone who wields power over the masses.
John, conveying his message in visionary terms, strikes the same note. He beholds all people as equal before God. Not only, his multitude—those persecution under Nero (54-68) and also all who suffered and continue to suffer persecutions and injustices for the sake of justice and peace—is victorious (indicated by palm branches). Ultimately, the oppressors never hold out.
Power in the hands of oppressors is illusionary and transitory. Jesus says as much while using a current political term—‘shepherd’—which was a title commonly used for the King or ruler of the people in ancient Mesopotamia and also in Israel (see Jer. 2:8; 3:15; Ez. 34: 2-21) and also for God himself (Gen. 48:15; Ps. 28:9 etc.). It is Jesus and his community who wield real and permanent power. It is they who guarantee life and safety. They are the victorious over all the false models of power.
FIRST READING: Acts 13:14; 43-52. Paul and Barnabas passed on from Perga and came to Antioch of Pisidia. And on the sabbath day they went into the synagogue and sat down. And many Jews and devout converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to continue in the grace of God. The next sabbath almost the whole city gathered together to hear the word of God. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted what was spoken by Paul, and reviled him. And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God should be spoken first to you. Since you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. For so the Lord has commanded us, saying, ‘I have set you to be a light for the Gentiles, that you may bring salvation to the uttermost parts of the earth.’” And when the Gentiles heard this, they were glad and glorified the word of God; and as many as were ordained to eternal life believed. And the word of the Lord spread throughout all the region. But the Jews incited the devout women of high standing and the leading men of the city, and stirred up persecution against Paul and Barnabas, and drove them out of their district. But they shook off the dust from their feet against them, and went to Iconium. And the disciples were filled with joy and with the Holy Spirit.
SECOND READING: Revelation 7:9; 14-17. I, John, looked, and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands. And one of the elders said to me, “These are they who have come out of the great tribulation, they have washed their robes and made them white in the blood of the Lamb. “Therefore are they before the throne of God, and serve him day and night within his temple; and he who sits upon the throne will shelter them with his presence. They shall hunger no more, neither thirst any more; the sun shall not strike them, nor any scorching heat. For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water; and God will wipe away every tear from their eyes.”
GOSPEL: John 10: 27-30. Jesus said, “My sheep hear my voice, and I know them, and they follow me; and I give them eternal life, and they shall never perish, and no one shall snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.”
____________________
During his first missionary journey, accompanied by Barnabas, Paul clashed with the Jews at Antioch (today’s Yalvaç) in the region of Pisidia in Asia Minor (today’s Antalya in Turkey). They were jealous of his success amongst the Gentiles because they saw in it a waning of their own power. They thus stirred up the established class to persecute him and force him to stop destabilising the status quo. (Though Paul moved eastward to Iconium, today’s Konya, in the region of Lycaonia, a large Christian community was nevertheless established at Antioch.) Paul’s destabilising message basically consisted in disrupting the oppressive hierarchical structures which the Jews upheld in the name of the Mosaic law. Seeing the deployment of the common people into a community of equals agonized the Jews profoundly, as it still does today anyone who wields power over the masses.
John, conveying his message in visionary terms, strikes the same note. He beholds all people as equal before God. Not only, his multitude—those persecution under Nero (54-68) and also all who suffered and continue to suffer persecutions and injustices for the sake of justice and peace—is victorious (indicated by palm branches). Ultimately, the oppressors never hold out.
Power in the hands of oppressors is illusionary and transitory. Jesus says as much while using a current political term—‘shepherd’—which was a title commonly used for the King or ruler of the people in ancient Mesopotamia and also in Israel (see Jer. 2:8; 3:15; Ez. 34: 2-21) and also for God himself (Gen. 48:15; Ps. 28:9 etc.). It is Jesus and his community who wield real and permanent power. It is they who guarantee life and safety. They are the victorious over all the false models of power.
Sunday, April 14, 2013
The victory of the powerless
Cycle C – Easter 3
FIRST READING: Acts 5: 27-32; 40-41. The high priest questioned the Apostles, saying, “We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching and you intend to bring this man’s blood upon us.” But Peter and the Apostles answered, “We must obey God rather than men. The God of our fathers raised Jesus whom you killed by hanging him on a tree. God exalted him at his right hand as Leader and Saviour, to give repentance to Israel and forgiveness of sins. And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him.” The council charged them not to speak in the name of Jesus, and let them go. Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonour for the name.
SECOND READING: Revelation 5: 11-14. I, John, looked, and heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, saying with a loud voice, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honour and glory and blessing!” And I heard every creature in heaven and on earth and under the earth and in the sea, and all therein, saying “To him who sits upon the throne and to the Lamb be blessing and honour and glory and might for ever and ever!” And the four living creatures said, “Amen!” and the elders fell down and worshipped.
GOSPEL: John 21: 1-19. Jesus revealed himself again to the disciples by the Sea of Tiberias; and he revealed himself in this way. Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat; but that night they caught nothing. Just as day was breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. Jesus said to them, “Children, have you any fish?” They answered him, “No.” He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, for the quantity of fish. That disciple whom Jesus loved said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.
When they got out on land, they saw a charcoal fire there, with fish lying on it, and bread. Jesus said to them, “Bring some of the fish that you have just caught.” So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and although there were so many, the net was not torn. Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord. Jesus came and took the bread and gave it to them, and so with the fish. This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.
The apostles’ famous declaration that “must obey God rather than men” comprises a principle which inspired all sorts of dissent from, and resistance to, the pressures of authoritarian power. It still does today. The early Christian community brought together countless people who were powerless and dispossessed. The confluence was considered to be a threat to the powerful, both civil and religious, who responded with hostility, hatred, violence and sometimes death. This dynamic has been repeated innumerable times throughout the centuries, and continues to do so unto this day. The response of the community of the powerless, Christian or not, has repeatedly been analogous to that of the apostles: a choice to withhold to the principles of justice and peace.
John, with his characteristic language, declares such communities to be the victors over the powers that be despite the unbelievable sufferings they, like Jesus and the apostles, endure and suffer. With their dissent and resistance, the powerless, though apparently weak, set up through their union a formidable challenge to the powerful forces of evil.
These communities were, and still are, made up of the excluded. This much is suggested in today’s gospel. After a whole night fishing in vain (presumably on the left-hand side of their boat), the apostles heeded Jesus’ instruction to “cast the net on the right side”, where, he assured them, they would surely “find some fish”. The left-right allusion is an indirect reference to the geography of the Sea of Tiberias (the Roman name for the Lake of Galilee). On the left of the lake (on the West bank) was Galilee, the territory of the Jews (Tetrarchy of Herod); on the right was Trachonitis (Tetrarchy of Herod’s brother, Philip), a land populated mostly by non-Jews. In other words, the first Christian communities considered it the express will of Jesus that they turn their evangelical attention from the Jews (the included), amongst whom they had no or little success, to the Gentiles (the excluded), amongst whom converts or believers were numerous.
FIRST READING: Acts 5: 27-32; 40-41. The high priest questioned the Apostles, saying, “We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching and you intend to bring this man’s blood upon us.” But Peter and the Apostles answered, “We must obey God rather than men. The God of our fathers raised Jesus whom you killed by hanging him on a tree. God exalted him at his right hand as Leader and Saviour, to give repentance to Israel and forgiveness of sins. And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him.” The council charged them not to speak in the name of Jesus, and let them go. Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonour for the name.
SECOND READING: Revelation 5: 11-14. I, John, looked, and heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, saying with a loud voice, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honour and glory and blessing!” And I heard every creature in heaven and on earth and under the earth and in the sea, and all therein, saying “To him who sits upon the throne and to the Lamb be blessing and honour and glory and might for ever and ever!” And the four living creatures said, “Amen!” and the elders fell down and worshipped.
GOSPEL: John 21: 1-19. Jesus revealed himself again to the disciples by the Sea of Tiberias; and he revealed himself in this way. Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat; but that night they caught nothing. Just as day was breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. Jesus said to them, “Children, have you any fish?” They answered him, “No.” He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, for the quantity of fish. That disciple whom Jesus loved said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.
When they got out on land, they saw a charcoal fire there, with fish lying on it, and bread. Jesus said to them, “Bring some of the fish that you have just caught.” So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and although there were so many, the net was not torn. Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord. Jesus came and took the bread and gave it to them, and so with the fish. This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.
____________________
The apostles’ famous declaration that “must obey God rather than men” comprises a principle which inspired all sorts of dissent from, and resistance to, the pressures of authoritarian power. It still does today. The early Christian community brought together countless people who were powerless and dispossessed. The confluence was considered to be a threat to the powerful, both civil and religious, who responded with hostility, hatred, violence and sometimes death. This dynamic has been repeated innumerable times throughout the centuries, and continues to do so unto this day. The response of the community of the powerless, Christian or not, has repeatedly been analogous to that of the apostles: a choice to withhold to the principles of justice and peace.
John, with his characteristic language, declares such communities to be the victors over the powers that be despite the unbelievable sufferings they, like Jesus and the apostles, endure and suffer. With their dissent and resistance, the powerless, though apparently weak, set up through their union a formidable challenge to the powerful forces of evil.
These communities were, and still are, made up of the excluded. This much is suggested in today’s gospel. After a whole night fishing in vain (presumably on the left-hand side of their boat), the apostles heeded Jesus’ instruction to “cast the net on the right side”, where, he assured them, they would surely “find some fish”. The left-right allusion is an indirect reference to the geography of the Sea of Tiberias (the Roman name for the Lake of Galilee). On the left of the lake (on the West bank) was Galilee, the territory of the Jews (Tetrarchy of Herod); on the right was Trachonitis (Tetrarchy of Herod’s brother, Philip), a land populated mostly by non-Jews. In other words, the first Christian communities considered it the express will of Jesus that they turn their evangelical attention from the Jews (the included), amongst whom they had no or little success, to the Gentiles (the excluded), amongst whom converts or believers were numerous.
Sunday, January 6, 2013
God’s summoned assembly
Cycle C – The Epiphany
FIRST READING: Isaiah 60: 1-6 – Arise, shine; for your light has come, and the glory of the Lord has risen upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the Lord will arise upon you, and his glory will be seen upon you. And nations shall come to your light, and kings to the brightness of your rising. Lift up your eyes round about, and see; they all gather together, they come to you; your sons shall come from far, and your daughters shall be carried in the arms. Then you shall see and be radiant, your heart shall thrill and rejoice; because the abundance of the sea shall be turned to you, the wealth of the nations shall come to you. A multitude of camels shall cover you, the young camels of Midian and Ephah; all those from Sheba shall come. They shall bring gold and frankincense, and shall proclaim the praise of the Lord.
SECOND READING: Ephesians 3: 2-3; 5-6 – I assume that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, which was not made known to the sons of men in other generations as it has now been revealed to his holy Apostles and prophets by the Spirit; that is, how the Gentiles are fellow-heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.
GOSPEL: Matthew 2: 1-12 – When Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him.” When Herod the king heard this, he was troubled, and all Jerusalem with him; and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. They told him, “In Bethlehem of Judea; for so it is written by the prophet: ‘And you, 0 Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will govern my people Israel.”’
You have here in these texts an exposition of what is often called ‘Ecclesia’ by theologians. The term used is a bit confusing. Because, though the word is usually translated as ‘Church’, its metaphysical meaning is broader than what we usually understand by this word. ‘Church’ is generally used in three ways: to refer to a building for public Christian worship (‘The church around the corner’, for instance), to an organised Christian society (‘The Church of Scotland’, for example), or even to Christians collectively (‘The Church militant’, for instance). However, the term ‘Ecclesia’ refers to none of these meanings specifically.
‘Ecclesia’ is a transliteration of the Greek feminine noun ἐκκλησία (pronounced ek-klay-see'-ah), and the root of the term ‘church’ in various Latin languages (‘iglesia’ in Spanish; ‘chiesa’ in Italian; ‘ecclesia’ in Latin; ‘église’ in French, etc.). Its equivalent in Hebrew is כנסיה (k'nessiyah; pronounced k'ness-ee-yah), from which the Maltese ‘knisja’ (pronounced k'neess-yah) is derived. It is frequently used in the Old Testament (Neh 13: 1; Ps 149: 1; Deut 23: 1; Joel 2: 16; etc.). Though the above texts do not use the word ‘ecclesia’ exlicitly, it is used in other parts of the New Testament by Matthew (18: 17), Luke (Acts 8:1), John (Rev 2:1) and Paul (1 Tim 5: 16). Notwithstanding, its use is not exclusive to religious texts. It is also used, for example, by ancient Greek writers such as Heroditus (3.142), Aeschines (3.124), Plato (Gorgias 456b), Aristotle (Politics 1285a11), and others.
The meaning of ‘ecclesia’ is a specific assembly duly summoned (be it lay or religious). If a generic assembly was intended, the Greeks used the word συλλογος (pronounced soo-lo-gos). In a theological sense, ‘ecclesia’ refers to an assembly summoned by God. This use of the term is not identical to any particular organised Christian society, nor to Christians collectively, and much less to some Christian building for public worship. It is much broader than any of these. Religious societies (whether Christian, Muslim, Jewish, Buddhist, and the rest) may be part of such an assembly, but they are not indistinguishable from it. Neither can any one of them claim to be identical to it. God’s assembly is larger than all religious societies put together; it transcends all of them particularly and collectively.
The specific assembly duly summoned by God is made up of all those who share in God’s Holy Spirit (or, if you like, in God’s values). This, we believe is identical to Jesus’ spirit and values. These include respect for human dignity and for human life, a preferential option for the poor and vulnerable, and esteem towards solidarity, stewardship, subsidiarity, human equality, and the common good. Whoever, of whatever creed and belief, embraces and upholds such values is part of God’s summoned assembly, his ecclesia.
It is this that Isaiah speaks about to the Israelite exiles in Babylon. It is to this that Paul was made steward. It is this that the wise men from the East represent. The ecclesia is indeed God’s epiphany. All of us are called to be part of it.
FIRST READING: Isaiah 60: 1-6 – Arise, shine; for your light has come, and the glory of the Lord has risen upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the Lord will arise upon you, and his glory will be seen upon you. And nations shall come to your light, and kings to the brightness of your rising. Lift up your eyes round about, and see; they all gather together, they come to you; your sons shall come from far, and your daughters shall be carried in the arms. Then you shall see and be radiant, your heart shall thrill and rejoice; because the abundance of the sea shall be turned to you, the wealth of the nations shall come to you. A multitude of camels shall cover you, the young camels of Midian and Ephah; all those from Sheba shall come. They shall bring gold and frankincense, and shall proclaim the praise of the Lord.
SECOND READING: Ephesians 3: 2-3; 5-6 – I assume that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, which was not made known to the sons of men in other generations as it has now been revealed to his holy Apostles and prophets by the Spirit; that is, how the Gentiles are fellow-heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.
GOSPEL: Matthew 2: 1-12 – When Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him.” When Herod the king heard this, he was troubled, and all Jerusalem with him; and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. They told him, “In Bethlehem of Judea; for so it is written by the prophet: ‘And you, 0 Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will govern my people Israel.”’
____________________
You have here in these texts an exposition of what is often called ‘Ecclesia’ by theologians. The term used is a bit confusing. Because, though the word is usually translated as ‘Church’, its metaphysical meaning is broader than what we usually understand by this word. ‘Church’ is generally used in three ways: to refer to a building for public Christian worship (‘The church around the corner’, for instance), to an organised Christian society (‘The Church of Scotland’, for example), or even to Christians collectively (‘The Church militant’, for instance). However, the term ‘Ecclesia’ refers to none of these meanings specifically.
‘Ecclesia’ is a transliteration of the Greek feminine noun ἐκκλησία (pronounced ek-klay-see'-ah), and the root of the term ‘church’ in various Latin languages (‘iglesia’ in Spanish; ‘chiesa’ in Italian; ‘ecclesia’ in Latin; ‘église’ in French, etc.). Its equivalent in Hebrew is כנסיה (k'nessiyah; pronounced k'ness-ee-yah), from which the Maltese ‘knisja’ (pronounced k'neess-yah) is derived. It is frequently used in the Old Testament (Neh 13: 1; Ps 149: 1; Deut 23: 1; Joel 2: 16; etc.). Though the above texts do not use the word ‘ecclesia’ exlicitly, it is used in other parts of the New Testament by Matthew (18: 17), Luke (Acts 8:1), John (Rev 2:1) and Paul (1 Tim 5: 16). Notwithstanding, its use is not exclusive to religious texts. It is also used, for example, by ancient Greek writers such as Heroditus (3.142), Aeschines (3.124), Plato (Gorgias 456b), Aristotle (Politics 1285a11), and others.
The meaning of ‘ecclesia’ is a specific assembly duly summoned (be it lay or religious). If a generic assembly was intended, the Greeks used the word συλλογος (pronounced soo-lo-gos). In a theological sense, ‘ecclesia’ refers to an assembly summoned by God. This use of the term is not identical to any particular organised Christian society, nor to Christians collectively, and much less to some Christian building for public worship. It is much broader than any of these. Religious societies (whether Christian, Muslim, Jewish, Buddhist, and the rest) may be part of such an assembly, but they are not indistinguishable from it. Neither can any one of them claim to be identical to it. God’s assembly is larger than all religious societies put together; it transcends all of them particularly and collectively.
The specific assembly duly summoned by God is made up of all those who share in God’s Holy Spirit (or, if you like, in God’s values). This, we believe is identical to Jesus’ spirit and values. These include respect for human dignity and for human life, a preferential option for the poor and vulnerable, and esteem towards solidarity, stewardship, subsidiarity, human equality, and the common good. Whoever, of whatever creed and belief, embraces and upholds such values is part of God’s summoned assembly, his ecclesia.
It is this that Isaiah speaks about to the Israelite exiles in Babylon. It is to this that Paul was made steward. It is this that the wise men from the East represent. The ecclesia is indeed God’s epiphany. All of us are called to be part of it.
Sunday, October 28, 2012
Towards communion
Year B – Sunday 30
Readings: Jeremiah 31:7-9; Hebrews 5:1-6; Mark 10: 46-52
During the time of the Babylonian exile, the people of Israel seem to have rediscovered the value of sharing a life of communion. They were dominated and could have no lords amongst themselves. This seems to have brought them to understand what it meant to be a community of equals, and Jeremiah rejoiced in this newly-discovered understanding. Such an awareness had been unknown to the Israelites during the period when they had a king and his deputies lording it over them. The prophet announces that the Israelite community will be restored as it was before the injurious establishment of the kingdom.
Due to the fact that all within this community are “beset with weakness”, as the Epistle to the Hebrews reminds us, from the office-holders to all of its other members, no-one shall be able to be deemed lord over others. All are equal and at the service of each other.
Exclusion or impoverishment will have no place in such a community, as Jesus shows with the healing of the blind beggar Bartimaeus at Jericho. No-one will be deemed to be of a lower status or undeserving of full attention and care.
Readings: Jeremiah 31:7-9; Hebrews 5:1-6; Mark 10: 46-52
During the time of the Babylonian exile, the people of Israel seem to have rediscovered the value of sharing a life of communion. They were dominated and could have no lords amongst themselves. This seems to have brought them to understand what it meant to be a community of equals, and Jeremiah rejoiced in this newly-discovered understanding. Such an awareness had been unknown to the Israelites during the period when they had a king and his deputies lording it over them. The prophet announces that the Israelite community will be restored as it was before the injurious establishment of the kingdom.
Due to the fact that all within this community are “beset with weakness”, as the Epistle to the Hebrews reminds us, from the office-holders to all of its other members, no-one shall be able to be deemed lord over others. All are equal and at the service of each other.
Exclusion or impoverishment will have no place in such a community, as Jesus shows with the healing of the blind beggar Bartimaeus at Jericho. No-one will be deemed to be of a lower status or undeserving of full attention and care.
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