2013-11-17 Daniel Daring 2013 articles 2012 articles
33rd
Sunday: Dangerous
memory Jesus
Malachi 3:19-20; 2 Thessalonians 3:7-12; Luke 21:5-19
“In the 1980s, the United States fought a vicious war in Central
America primarily against the Catholic Church – and that means European
priests, not just priests from indigenous origins – because the Church had
started working for what they called 'the preferential option for the poor,'
therefore they had to go” (N. Chomsky, Understanding Power, 154). I do
not know why such a peaceful and democratic-loving nation like the U.S. would do
such a terrible thing, but this shocking statement brings back my own memory of
encountering the ideas of G. Gutierrez, L. Boff, and J. Sobrino, the leading
figures in the most influential theological thought of the twenty century,
known as the theology of liberation.
My encounter with liberation theology took place in Manila almost thirty
years after the famous synod of Latin American Bishops' Conference in Medellin
in 1968. Coming from a post-communist country, where the Church for decades was
opposing Marxist ideology, one could hardly find any translation of books
written by theologians who were accused of being leftists. Not only was it
politically incorrect to present their thoughts, it was also theologically
improper, because of the negative evaluation of its tenets by the famous
Instruction on the theology of liberation issued by the Vatican in 1984. So,
when I finally got the chance to read their books I was thrilled. Such thoughts
could only come out of deep pain, sufferings, and disillusionment with the
present reality of the world, but also out of deep hope rooted in Jesus' message
that things could be different. They sparked the worldwide movement of
communities, where Christians could come together, read the Bible, share their
thoughts, and begin an action for change. But it also caught the attention of
the powerful of this world. “See, the Catholic Church became the main target
of the U.S. attacks in Central America because there was a radical and very
conscious change in critically important sectors of the Church (including
dominant elements among the Latin American bishops) who recognized that for
hundreds of years it had been a Church of the rich and the oppressors, which was
telling the poor, 'This is your fate, accept it.' And so they decided to finally
become a Church in part devoted to the liberation of the poor – and they
immediately fell under attack” (Chomsky). Persecutions had begun. Some were
defamed, some were betrayed by their own friends, and many were put to death –
we will never known how many. They became martyrs because they dared to take
Jesus' words seriously.
In the 80s, Luke wrote in his Gospel that all people will hate Christians
because of their faith in Jesus (Luke 21:17). The reason for that hatred was
both political and social. The historical accounts maintain that there was the
cult of Caesar in the Roman Empire that required all citizens to worship him as
a god. Although Christians were encouraged to pray for him, they refused to pray
to him. On the other hand, a fresh inquiry into Jesus' life clearly indicates
that He was seen as a prophet (a political and religious dissident), and was
executed as the enemy of the state. Therefore, to be known as a Christian and to
worship Him as Lord was definitely undermining the power of Caesar and the power
of the state. The historical sources also reveal that Christians in the Roman
Empire were disliked by others for being different. They believed in one God,
held their religious meetings in secret, did not to join military service,
abhorred usury, were told to be faithful in marriage, and so on. On those two
counts they were persecuted and martyred.
But despite their sufferings they were changing the world into a better
place for living. They were able to undermine the power of the Empire. By
spreading their message about Jesus, they were able to free people from the grip
of fate; by sharing the story of Jesus, they made others to realize that God was
and will ever be on the side of the poor, empowering them to rise and stand for
their rights. Today, the Roman Empire is a history and 'Corporate America'
is losing its grip over the immense resources of Latin America. The sacrifice,
the martyrdom, the faithfulness to the Gospel paid off. By standing firm in
faith, they gained life not only for themselves but also for us.
We have crossed into a new millennium. Even though things look bleak and
hope is hard to find, yet the Gospel continues to hold its spell over us because
of its fascinating story about individuals and small communities of people who
found in Jesus strength and courage to change the course of history. This story
will surely encounter opposition, because of its subversive message. That
explains why its bearers usually end in the same way as their Lord – on the
cross. And yet, we who are so fearful and seemingly hopeless, are drawn to it,
because it promises the fulfillment of our longings for a world free from
injustice and oppression:
See,
the day is coming, burning like an oven, when all the arrogant and all evildoers
will be stubble; the day that comes shall burn them up, says the Lord of hosts,
so that it will leave them neither root nor branch. But for you who revere my
name the sun of righteousness shall rise, with healing in its wings. You shall
go out leaping like calves from the stall (Malachi 4:1-2 [3:19-20 in Hebrew]).
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