The first principle necessary in the making of a rich and developed country, according to Dr. Arsenio Martin, is Ethics. What is Ethics? Wikipedia defines it as “a major branch of philosophy, encompassing right conduct and good life.” What is right conduct?
Bhagavan Baba, in describing Dharma, gives us the synthesis of right conduct. “Dharma is a body of principles that are fundamental to social stability and individual progress. If we obey it, we are happy. It’s common definition is the adherence to the golden rule: 'Do unto others what you wish them to do unto you. Do not have a double standard. Treat all as your own self'.
“Dharma means certain obligations and duties and regulations over actions, words and behavior. For example, elders have certain obligations towards younger people and vice versa; neighbors have mutual duties and rights. The task of everyone is to do the duty that has come upon him, with a full sense of responsibility to the utmost of his capacity. There should be complete coordination between what one feels, says and does. Then work becomes worship…
“How are you to decide in any particular case what is Dharma and what is not? That which does not inflict pain on you and others - that is Dharma. This follows from the recognition that same God resides in everyone and if you injure another, you are hurting the same God who is in you. Dharma enables you to come to the recognition that anything that is bad for another is also bad for you. So act in such a way that you get joy and others too get joy. Or take another standard for your actions: Make the mind, the speech and body agree in harmony. Act as you speak, speak as you feel, do not play false to your conscience. ..
“Dharma is the eternal source. Dharma is a great virtue. Dharma is the basis for everything. In this world nothing is higher than righteousness. Man must follow the path of Dharma, to know himself, to discard demonic qualities, to foster human qualities, to develop divine qualities and to achieve a good life.” http://www.eaisai.com/baba/docs/right.html
Moreover, still within the Chinese philosophy, there are "noble eightfold path" which would lead to the cessation of suffering: right view, right intention, right speech, right action, right livelihood, right mindfulness and right concentration. http://en.wikipedia.org/wiki/Noble_Eightfold_Path
1. Right view is commonly translated as "right perspective", "right vision" or "right understanding". It overcomes "wrong view" arising from ignorance. The purpose of right view is 'to clear one's path of the majority of confusion, misunderstanding and deluded thinking. It is a means to gain right understanding of reality. It should be held with a flexible, open mind, without clinging to that view as a dogmatic position. In this way, right view becomes a route to liberation rather than an obstacle.'
2. Right intention’s other terms are "right thought", "right resolve", or "right aspiration" or "the exertion of our own will to change". It 'enjoins renunciation of worldly things and an accordant greater commitment to spiritual matters; good will; and a commitment to non-violence towards other living beings.'
3. Right speech 'deals with the way in which one would best make use of his or her words.' By 'abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter, ultimately means that "one naturally has to speak the truth, has to use words that are friendly and benevolent, pleasant and gentle, meaningful and useful".'
4. Right action, as the name implies, 'deals with the proper way in which one would act in his or her daily life. And what is right action? It is abstaining from taking life, from stealing, from illicit sex, from false speech and from intoxicants, which lead to heedlessness.'
5. Right livelihood is 'based around the concept of harmlessness, and essentially states that one ought not to engage in trades or occupations which, either directly or indirectly, result in harm to other living beings or systems. Such occupations include "trading in arms and lethal weapons, intoxicating drinks, poisons, killing animals, cheating". It also forbids slave trading and prostitution, several other dishonest means of gaining wealth, such as scheming, persuading, hinting, belittling, and pursuing gain with gain."'
6. Right effort or '"right endeavor" involves one’s continuous effort to, essentially, keep his or her mind free of thoughts that might impair his or her ability to realize or put into practice the other elements of the Noble Eightfold Path; for example, wishing ill towards another living being would contradict the injunction—contained in the "Right thought" element—to have good will towards others, and the "Right effort" element refers to the process of attempting to root out such an ill wish and replace it with a good wish.'
The four phases of Right Effort:
(1) make effort to prevent the unwholesome that has not yet come.
(2) make effort to destroy the unwholesome that has come.
(3) make effort to produce the wholesome that has not yet come.
(4) make effort to cultivate the wholesome that has come. '
7. Right mindfulness, also translated as "right memory", 'together with right concentration, is concerned broadly with the practice of meditation. Roughly speaking, "mindfulness" refers to the practice of keeping the mind alert to phenomena as they are affecting the body and mind.The mind is deliberately kept at the level of bare attention, a detached observation of what is happening within us and around us in the present moment. In the practice of right mindfulness the mind is trained to remain in the present, open, quiet, and alert, contemplating the present event. All judgments and interpretations have to be suspended, or if they occur, just registered and dropped.'
8. Right concentration, together with right mindfulness, is concerned broadly with the practice of meditation which is dependent on the development of preceding path factors:
The Blessed One said: 'Now what, monks, is noble right concentration with its supports & requisite conditions? Any singleness of mind equipped with these seven factors — right view, right resolve, right speech, right action, right livelihood, right effort, & right mindfulness — is called noble right concentration with its supports & requisite conditions.' "
Philippines, as a Christian nation, based its ethical standards from the Bible. And the Bible teaches almost the same concepts above. The Ten Commandments, the Beatitudes, the Command to Love God and every person, the way Jesus did, are sure way for good life. Do Christians conduct themselves according to Christ?
In like manner the "Ummah", the Community in Islam are guided by the Quran which "regards individuals as part of a community in which the totality of Islamic values and goals can be expressed and realized... It is the embodiment of the model behavior expected of society and individuals, and as such represents an example to other human societies. It also embraces the wider goal in the Quran of maintaining a balance between the material and spiritual aspects of life. The Koran has supplied Muslims with a comprehensive code of conduct for everyday life. It prescribes a wide range of acts for Muslims, of either sex, from birth to death. These guidelines form the basis for their laws. Islamic laws prohibit wine and gambling. There are regulations covering the relations of the sexes. Women are granted a higher status." http://1stholistic.com/Prayer/hol_islam-right-conduct.htm
Hopefully, Muslims may also live according to their ethical standards so that the Philippine society maybe transformed and be saved from its worsening situation.
Friday, April 11, 2008
Tuesday, April 1, 2008
Why is Philippines Poor?
My friend sent me an email containing the article sent by Dr. Arsenio Martin of Fort Arthur, Texas. The article delineates the essential difference between rich and poor countries:
"The difference between the poor countries and the rich ones is not the age of the country: This can be shown by countries like India & Egypt, that are more than 2000 years old, but are poor. On the other hand, Canada , Australia & New Zealand, that 150 years ago were inexpressive, today are developed countries, and are rich. The difference between poor & rich countries does not reside in the available natural resources. Japan has a limited territory, 80% mountainous, inadequate for agriculture & cattle raising, but it is the second world economy. The country is like an immense floating factory, importing raw materials from the whole world and exporting manufactured products. Another example is Switzerland, which does not plant cocoa but has the best chocolate in the world. In its little territory they raise animals and plant the soil during 4 months per year. Not enough, they produce dairy products of the best quality! It is a small country that transmits an image of security, order & labor, which made it the world's strongest, safest place. Executives from rich countries who communicate with their counterparts in poor countries show that there is no significant intellectual difference. Race or skin color are also not important: immigrants labeled lazy in their countries of origin are the productive power in rich European countries. What is the difference then? The difference is the attitude of the people, framed along the years by the education & the culture & flawed tradition. On analyzing the behavior of the people in rich & developed countries, we find that the great majority follow the following principles in their lives:
1. Ethics, as a basic principle.
2. Integrity.
3. Responsibility.
4. Respect to the laws & rules.
5. Respect to the rights of other citizens.
6. Work loving.
7. Strive for savings & investment.
8. Will of super action.
9. Punctuality.
10. and of course...Discipline
In poor countries, only a minority follow these basic principles in their daily life. The Philippines is not poor because we lack natural resources or because nature was cruel to us. In fact, we are supposedly rich in natural resources. We are poor because we lack the correct attitude. We lack the will to comply with and teach these functional principles of rich & developed societies."
This email has challenged me, personally. I commit to discuss in my next blogs these principles in detail. Suffice to say that there is truth to what has been presented by the author. Only if these principles are lived and taught at home, in the school, in the church, at work shall we taste the true Filipino greatness. A strong Republic should start with a convicted individual to the right principles of living. A virtuous individual will contaminate the people around him/her to live these virtues. Together they will develop a cell of environment that will influence other groups. When these cells are multiplied to form a critical mass, we expect a transformation of our sick communities into a healthy and wealthy society.
"The difference between the poor countries and the rich ones is not the age of the country: This can be shown by countries like India & Egypt, that are more than 2000 years old, but are poor. On the other hand, Canada , Australia & New Zealand, that 150 years ago were inexpressive, today are developed countries, and are rich. The difference between poor & rich countries does not reside in the available natural resources. Japan has a limited territory, 80% mountainous, inadequate for agriculture & cattle raising, but it is the second world economy. The country is like an immense floating factory, importing raw materials from the whole world and exporting manufactured products. Another example is Switzerland, which does not plant cocoa but has the best chocolate in the world. In its little territory they raise animals and plant the soil during 4 months per year. Not enough, they produce dairy products of the best quality! It is a small country that transmits an image of security, order & labor, which made it the world's strongest, safest place. Executives from rich countries who communicate with their counterparts in poor countries show that there is no significant intellectual difference. Race or skin color are also not important: immigrants labeled lazy in their countries of origin are the productive power in rich European countries. What is the difference then? The difference is the attitude of the people, framed along the years by the education & the culture & flawed tradition. On analyzing the behavior of the people in rich & developed countries, we find that the great majority follow the following principles in their lives:
1. Ethics, as a basic principle.
2. Integrity.
3. Responsibility.
4. Respect to the laws & rules.
5. Respect to the rights of other citizens.
6. Work loving.
7. Strive for savings & investment.
8. Will of super action.
9. Punctuality.
10. and of course...Discipline
In poor countries, only a minority follow these basic principles in their daily life. The Philippines is not poor because we lack natural resources or because nature was cruel to us. In fact, we are supposedly rich in natural resources. We are poor because we lack the correct attitude. We lack the will to comply with and teach these functional principles of rich & developed societies."
This email has challenged me, personally. I commit to discuss in my next blogs these principles in detail. Suffice to say that there is truth to what has been presented by the author. Only if these principles are lived and taught at home, in the school, in the church, at work shall we taste the true Filipino greatness. A strong Republic should start with a convicted individual to the right principles of living. A virtuous individual will contaminate the people around him/her to live these virtues. Together they will develop a cell of environment that will influence other groups. When these cells are multiplied to form a critical mass, we expect a transformation of our sick communities into a healthy and wealthy society.
Monday, March 31, 2008
Word of Life
Word of Life for April
BRING ABOUT PEACE
by Chiara Lubich
“Justice will bring about peace; right will produce calm and security” (Is 32:17).
“The spirit from on high will be poured out on us. Then will the desert become an orchard and the orchard be regarded as a forest.” This is the beginning of the text from which the Word of Life is taken this month. The prophet Isaiah, in the second half of the 8th century before Christ, announces a future of hope for humanity, almost a new creation, a new “garden,” inhabited by right and justice, capable of generating peace and security.
This new era of peace (shalom) will be the work of the divine Spirit, that force of life capable of renewing creation, and it will come about by respecting the pact between God and his people and among the members of the people itself, since communion with God and the community of people are inseparable.
“Justice will bring about peace; right will produce calm and security.”
The words of Isaiah recall the need for serious and responsible commitment in following the shared norms of civil society.
These norms prevent egoistic individualism and blind judgment, favoring harmonious and laborious co-existence aimed at the common good.
Will it be possible to live according to justice and to practice what is right?
Yes, on the condition that we recognize all other peoples as brothers and sisters, and that we see humanity as one family, in the spirit of universal brotherhood.
And how can we see it as such without the presence of the Father of all? He has already inscribed universal brotherhood, so to speak, in the DNA of each person. The primary will of a Father is, in fact, that his children treat each other as brothers and sisters, that they love one another.
This is why the “Son” par excellence of the Father, the Brother of each person, came on earth and left us mutual love as the norm for social living. To respect the rules of living together and to carry out one’s duties is an expression of love.
Love is the ultimate norm for every action; it animates true justice and brings peace. The nations need laws that are increasingly suited to the needs of social and international life, but above all, they need men and women who order their own lives on the foundation of charity. This order is justice, and only in this order do laws have value.
“Justice will bring about peace; right will produce calm and security.”
How will we live the Word of Life this month?
By devoting ourselves even more to our professional obligations, to ethics, in honesty, and legality.
By recognizing others as people who belong to the same family and who await our attention, respect and solidarity.
If as the foundation of your life, in your relationships with your neighbors, you put mutual and constant charity (which precedes all things), as the fullest expression of your love for God, then your justice will truly be pleasing to God.
“Justice will bring about peace; right will produce calm and security.”
A policeman in southern Italy, wishing to share with the most needy people of the city, decided to reside with his family in one of the newly-formed districts: there were dirt roads, no public lighting, no waterworks or sewerage, not to mention a lack of social services or public transportation.
“We tried to create with each family and neighbor in the district,” he recounts, “a relationship through getting to know one another and dialogue, in an effort to mend the gap between citizens and the public administration. Little by little, through an expressly created committee, the 3,000 inhabitants of the district became active protagonists in relation to public institutions.
“We were able to obtain public funds from the regional administration for reorganizing the district. It has now become a pilot-project with formative activities for representatives from all the neighboring committees of the city.”
by Chiara Lubich
“Justice will bring about peace; right will produce calm and security” (Is 32:17).
“The spirit from on high will be poured out on us. Then will the desert become an orchard and the orchard be regarded as a forest.” This is the beginning of the text from which the Word of Life is taken this month. The prophet Isaiah, in the second half of the 8th century before Christ, announces a future of hope for humanity, almost a new creation, a new “garden,” inhabited by right and justice, capable of generating peace and security.
This new era of peace (shalom) will be the work of the divine Spirit, that force of life capable of renewing creation, and it will come about by respecting the pact between God and his people and among the members of the people itself, since communion with God and the community of people are inseparable.
“Justice will bring about peace; right will produce calm and security.”
The words of Isaiah recall the need for serious and responsible commitment in following the shared norms of civil society.
These norms prevent egoistic individualism and blind judgment, favoring harmonious and laborious co-existence aimed at the common good.
Will it be possible to live according to justice and to practice what is right?
Yes, on the condition that we recognize all other peoples as brothers and sisters, and that we see humanity as one family, in the spirit of universal brotherhood.
And how can we see it as such without the presence of the Father of all? He has already inscribed universal brotherhood, so to speak, in the DNA of each person. The primary will of a Father is, in fact, that his children treat each other as brothers and sisters, that they love one another.
This is why the “Son” par excellence of the Father, the Brother of each person, came on earth and left us mutual love as the norm for social living. To respect the rules of living together and to carry out one’s duties is an expression of love.
Love is the ultimate norm for every action; it animates true justice and brings peace. The nations need laws that are increasingly suited to the needs of social and international life, but above all, they need men and women who order their own lives on the foundation of charity. This order is justice, and only in this order do laws have value.
“Justice will bring about peace; right will produce calm and security.”
How will we live the Word of Life this month?
By devoting ourselves even more to our professional obligations, to ethics, in honesty, and legality.
By recognizing others as people who belong to the same family and who await our attention, respect and solidarity.
If as the foundation of your life, in your relationships with your neighbors, you put mutual and constant charity (which precedes all things), as the fullest expression of your love for God, then your justice will truly be pleasing to God.
“Justice will bring about peace; right will produce calm and security.”
A policeman in southern Italy, wishing to share with the most needy people of the city, decided to reside with his family in one of the newly-formed districts: there were dirt roads, no public lighting, no waterworks or sewerage, not to mention a lack of social services or public transportation.
“We tried to create with each family and neighbor in the district,” he recounts, “a relationship through getting to know one another and dialogue, in an effort to mend the gap between citizens and the public administration. Little by little, through an expressly created committee, the 3,000 inhabitants of the district became active protagonists in relation to public institutions.
“We were able to obtain public funds from the regional administration for reorganizing the district. It has now become a pilot-project with formative activities for representatives from all the neighboring committees of the city.”
Monday, March 17, 2008
WHO HAS BEEN CHIARA FOR ME?
Before 1995, Chiara Lubich was just a name, to me, among other names. The Focolare Movement was just a monthly reflection of a bible verse. When I met the Focolare Family in Davao City that year, Chiara has turned into a charismatic leader, a loving mother, a model of charity, a superstar, an inspirer, a child of God, an image of Mary. She has changed the direction of my life from Eden Celestino of confusion and disunity to Eden of Unity or "Denni".
Chiara has introduced me to a way of living a balanced rainbow life. She lets me love Jesus Forsaken in a special way and in every present moment. Her doctrine on Jesus in the Midst has extraordinarily captured my theological reflections that I named my three sons "JIM' to remind me of Jesus in our midst when we truly love the Jesus in one another. My wife, Edna, is able to ride the last trip of Volunteer Formation before Chiara died.
Chiara's death is a great joy. She is now with Jesus. And everytime Jesus and Mary come in our midst, there Chiara would be. Thank you, Mama Chiara.
The various dialogues that Chiara has left us to continue is a great challenge to me. She is my inspiration to continue the mission of living in unity with all as brothers and sisters, from whatever religious background, since we are children of One Father.
Chiara has introduced me to a way of living a balanced rainbow life. She lets me love Jesus Forsaken in a special way and in every present moment. Her doctrine on Jesus in the Midst has extraordinarily captured my theological reflections that I named my three sons "JIM' to remind me of Jesus in our midst when we truly love the Jesus in one another. My wife, Edna, is able to ride the last trip of Volunteer Formation before Chiara died.
Chiara's death is a great joy. She is now with Jesus. And everytime Jesus and Mary come in our midst, there Chiara would be. Thank you, Mama Chiara.
The various dialogues that Chiara has left us to continue is a great challenge to me. She is my inspiration to continue the mission of living in unity with all as brothers and sisters, from whatever religious background, since we are children of One Father.
Friday, March 14, 2008
Bye for now, my mother dear!
Bye for now, Chiara.
The Father is awaiting you with legion of angels.
Jesus has surely prepared a big room for you.
A heavenly Mariapolite is now going on.
With Foco and the rest who went ahead of you
Hail to Mariapolis they'll sing with you.
Here on Earth, we are sad because you are gone
Your brilliant eyes we don't behold no more
But, as we look at the sun,
we know you watch us from heaven with God.
Thank you, our mother dear.
Thank you for giving us Jesus in the Midst.
Thank you for being another Mary to us.
As we celebrate Jesus Forsaken,
Help us to understand God's immense love for us
WE hope, like you, we shall meet Jesus the Risen One.
Ciao.
SANTA SUBITO!!!
The Father is awaiting you with legion of angels.
Jesus has surely prepared a big room for you.
A heavenly Mariapolite is now going on.
With Foco and the rest who went ahead of you
Hail to Mariapolis they'll sing with you.
Here on Earth, we are sad because you are gone
Your brilliant eyes we don't behold no more
But, as we look at the sun,
we know you watch us from heaven with God.
Thank you, our mother dear.
Thank you for giving us Jesus in the Midst.
Thank you for being another Mary to us.
As we celebrate Jesus Forsaken,
Help us to understand God's immense love for us
WE hope, like you, we shall meet Jesus the Risen One.
Ciao.
SANTA SUBITO!!!
Sunday, March 2, 2008
Unfortunate Farm Laborers
During the fiesta celebration at our neighboring purok, I had a chance chatting with some hybrid rice farmers who are working under a corporation. They brought in to our discussion many issues on labor. I wondered why these problems, though open to public knowledge, are not addressed by the politicians? The present political scenarios in Metro Manila are somehow used by those who are interested to run by 2010. Are we ready to elect another leader? What qualities should we expect from him or her? Aside from the quality of being committed to address the issues on systematic corruption, should we not also seek a future leader who has the heart for the plight of the laborers?
In the editorial of the New City magazine that I just received, dated March 2008, entitled, The Human Person and Work, the issue on labor was highlighted. The editor raised the question: "Is the candidate sensitive to the rights of workers—like their right to a just wage; to a day of rest; to a work environment or manufacturing processes which are not harmful to workers’ health or their moral integrity, their right to have their personality in the workplace safeguarded without suffering any affront to their conscience or personal dignity, their right to appropriate subsidies needed for the subsistence of unemployed workers and their families; to a pension and to insurance for old age, sickness, and work-related accidents; their right to social security for maternity leave; their right to assemble and form associations?"
Going back to my discussion with that group of hybrid rice farmers, we noticed the very low wage laborers received from the corporation in the amount of PhP 80.00 per day. The worse fact is that people would sell their daily wage at PhP 70.00 just to receive it in advance because their daily wage are given every fifteen days. What can they buy with that money for a family of five members or so? Another observation was the laborers who are spraying insectisides without protective gears. It was also noticed that the laborers do not have an association that has bargaining power. I doubt if they have access to medical care. Farm laborers in Banaybanay are working even on Sundays.
It seems that what is important only for the corporation(s) was the production of the hybrid rice in order to gain their profit from it. They do not take into account what the Catholic social doctrine considers as equally important, "the manner in which they are produced and the level of equity achieved in the distribution of income, which should allow everyone access to what is necessary for their personal development and growth." I am not familiar with the labor laws of our country, but, I am pretty sure that the PhP 80.00/day is far below the minimum wage required by law.
The more alarming situation is the silence of both the local government and the religious groups regarding these issues. I believe that prayer has it's power to change human situations. But, I equally believe that persons charged with authority are responsible to see to it that their constituents are not victims of dehumanizing systems. Unless they themselves gain from those systems, they should open their ears to the silent cries of the people. If they are, they should convert in the spirit of Lent. The human-divine Jesus gave up his throne and lived poverty for the sake of the many. His action challenges each one of us to take effort to live for others, especially, the poor and break the chain of greed in this country.
Where should our communal action start? First, we should increase our awareness on the issues. We talked about our situation without fear. Second, we make a solid stance to stop this unscrupulous liberal capitalists in exploiting our lowly farm laborers. Third, we dialogue with our responsible government agencies and put pressure on them to address the problems with efficiency and impartiality.
One of these days, I hope to celebrate with the same farm laborers. But then they will not only be among the many visitors of our host. They themselves will turn to be our hosts because they are already emancipated from their unfortunate situation.
In the editorial of the New City magazine that I just received, dated March 2008, entitled, The Human Person and Work, the issue on labor was highlighted. The editor raised the question: "Is the candidate sensitive to the rights of workers—like their right to a just wage; to a day of rest; to a work environment or manufacturing processes which are not harmful to workers’ health or their moral integrity, their right to have their personality in the workplace safeguarded without suffering any affront to their conscience or personal dignity, their right to appropriate subsidies needed for the subsistence of unemployed workers and their families; to a pension and to insurance for old age, sickness, and work-related accidents; their right to social security for maternity leave; their right to assemble and form associations?"
Going back to my discussion with that group of hybrid rice farmers, we noticed the very low wage laborers received from the corporation in the amount of PhP 80.00 per day. The worse fact is that people would sell their daily wage at PhP 70.00 just to receive it in advance because their daily wage are given every fifteen days. What can they buy with that money for a family of five members or so? Another observation was the laborers who are spraying insectisides without protective gears. It was also noticed that the laborers do not have an association that has bargaining power. I doubt if they have access to medical care. Farm laborers in Banaybanay are working even on Sundays.
It seems that what is important only for the corporation(s) was the production of the hybrid rice in order to gain their profit from it. They do not take into account what the Catholic social doctrine considers as equally important, "the manner in which they are produced and the level of equity achieved in the distribution of income, which should allow everyone access to what is necessary for their personal development and growth." I am not familiar with the labor laws of our country, but, I am pretty sure that the PhP 80.00/day is far below the minimum wage required by law.
The more alarming situation is the silence of both the local government and the religious groups regarding these issues. I believe that prayer has it's power to change human situations. But, I equally believe that persons charged with authority are responsible to see to it that their constituents are not victims of dehumanizing systems. Unless they themselves gain from those systems, they should open their ears to the silent cries of the people. If they are, they should convert in the spirit of Lent. The human-divine Jesus gave up his throne and lived poverty for the sake of the many. His action challenges each one of us to take effort to live for others, especially, the poor and break the chain of greed in this country.
Where should our communal action start? First, we should increase our awareness on the issues. We talked about our situation without fear. Second, we make a solid stance to stop this unscrupulous liberal capitalists in exploiting our lowly farm laborers. Third, we dialogue with our responsible government agencies and put pressure on them to address the problems with efficiency and impartiality.
One of these days, I hope to celebrate with the same farm laborers. But then they will not only be among the many visitors of our host. They themselves will turn to be our hosts because they are already emancipated from their unfortunate situation.
Tuesday, February 26, 2008
Christologies
My response to Michael's post of Kevin Burke's discussion on the Christologies from below and from above:
"Burke's presentation is well-taken. I may add and emphasize that the best starting point is neither Christology from above nor Christology from below. A Christian should start from Christology at the center where he experiences Jesus in the here and now, at the Eucharist, with his brothers and sisters, with the events in his life, from live faith of the church, from the revelations of the human-divine realities. Only with a strong religious experience of the reality of the Risen Jesus can someone make sense of the other starting points."
It is my position that a more healthy Christology is an Integral Christology which considers all other starting points of Christology, viz., christology from above, christology from below, christology from behind, christology from ahead or from beyond, and christology at the center. My emphasis on Christology at the center is to give weight to the practical effects of faith to one's everyday life.
----- Original Message ----From: Michael E. MillerTo: TheologyandReligion @yahoogroups. comSent: Wednesday, February 27, 2008 10:12:08 AMSubject: [TheologyandReligio n] What Are Theologians Saying About Christology?
"Christology is a complex discipline. It requires an intricate balancing act among assertions perennially in tension with one another. One of my first theology teachers, Brian Daly, S.J., emphasized this point in a course tellingly entitled "The Christological Controversies. " He noted how every orthodox Christological claim tends toward one or another heresy and needs to be complemented by other claims. Moreover, this process of complementing and balancing involves more than rehearsing the facts of church doctrine, for the language of faith often explodes like a riot of color in a wild garden or a true poem. As such, Christology involves evocation. Its arguments turn on the subtlest of metaphors.And the work is always unfinished. Theology itself has to grow to stay alive. Theologians betray their vocation if they simply repeat word-for-word definitions taken from Scripture or doctrine, as if formulas could contain faith or words exhaust mystery. Every age, every culture needs to find access to Jesus Christ from within its own distinctive language and worldview. But the future of theology does not undermine the importance of its past. Theological growth needs direction to remain authentically alive. It needs Scripture (the normative witness to apostolic faith) and the Christological dogmas formulated by the theologians of the early church. However, the teachings of Scripture and tradition are not self-interpreting. For this reason, Christology is not only complex but dangerous. Even devout believers can lose their way in the thickets of Christological reasoning. Even clear and apparently unambiguous statements like "Christians believe in the divinity of Jesus Christ" need to be interpreted in relation to other statements. Taken in isolation, without reference to the full humanity of Jesus, this statement is misleading and potentially harmful. In contrast, the classic formula developed at the Council of Chalcedon in A.D. 451, affirms the full divinity and full humanity of the one person, Jesus Christ, "without confusion, without change, without division, without separation." And even this profound and balanced definition is not the end of the matter, for inquiring minds want to know: How do we make sense of this? In the effort to make sense of the language of faith, the choice of where to begin is crucial because it shapes the way we imagine Jesus. This, I believe, represents the key difference between the Christology of Jon Sobrino, S.J., and the logic of the Vatican notification that criticizes his work. The notification implies that theology should start "from above," with the Nicene Creed's affirmation of Jesus' divinity ("one in being with the Father"). Sobrino, by contrast, begins "from below" where the synoptic Gospels begin, with Jesus as he appeared to his contemporaries ("Is this not the carpenter's son?"). The one approach starts with doctrine. The other begins in history.On the surface, starting from doctrine appears to be the strongest way to safeguard the faith. But throughout Christianity' s history, it is the return to Jesus that consistently protects theology from the greatest danger of all—the temptation to use its own logic to misrepresent God. Concern for this danger lies behind the commandment forbidding false images of God: God cannot be described by analogy to what we think a god ought to be like. For his part, Sobrino is wary of the assumption that "we already know what divinity is" when we apply the term to Jesus. Rather, Jesus reveals what divinity means. Starting with Jesus and moving from there to an interpretation of his being the eternal Word of God unmasks the temptation to manipulate his image (and thereby God's image) for our own ends. Furthermore, Sobrino begins with Jesus precisely to "make sense" of Christian faith in a world burdened by "senseless" suffering, especially the suffering that results from inhuman poverty and violent oppression. Starting with Jesus and his scandalous love for the poor provides the best way today to lead people to authentic faith in Jesus Christ. It empowers Christians to live as disciples of Jesus while confirming their claim to be advocates of a universal, integral justice. Finally, it provides a credible way of holding the tension between the divine and the human natures of Jesus. Sobrino directs the imagination to that which is most easily imaginable: Jesus as he appeared to his contemporaries. He then leads it beyond its normal limits, as theology must, in order to give a complete account of Christian hope.The Vatican notification warns that Sobrino's method might scandalize believers who are not sophisticated enough to follow his subtle theological ascent. If people begin by imagining Jesus in his humanity, they might remain there, with a "merely human" Jesus. Of course, a corresponding risk exists for those who start with the Nicene Creed and utilize a dogmatic imagination. This approach can lead simple believers into a heretically high Christology like Docetism, in which Jesus, the Son of God, only appears to be human.Christology wrestles with difficult questions. In-deed, its own use of reason can be dangerous. But not every danger can be addressed by authoritative pronouncements. More-over, while it may be prudent to warn believers about the possible dangers of Sobrino's Christology, it seems equally necessary to call attention to corresponding dangers in Christologies that begin with Jesus' divinity. At the very least it is a mistake to think that Christologies "from below" pose the only or the greatest danger to Christian faith.
~ Kevin Burke, S.J., America, September 17, 2007. Kevin Burke, SJ. Burke is academic dean of the Jesuit School of Theology in Berkeley, California.
"Burke's presentation is well-taken. I may add and emphasize that the best starting point is neither Christology from above nor Christology from below. A Christian should start from Christology at the center where he experiences Jesus in the here and now, at the Eucharist, with his brothers and sisters, with the events in his life, from live faith of the church, from the revelations of the human-divine realities. Only with a strong religious experience of the reality of the Risen Jesus can someone make sense of the other starting points."
It is my position that a more healthy Christology is an Integral Christology which considers all other starting points of Christology, viz., christology from above, christology from below, christology from behind, christology from ahead or from beyond, and christology at the center. My emphasis on Christology at the center is to give weight to the practical effects of faith to one's everyday life.
----- Original Message ----From: Michael E. Miller
"Christology is a complex discipline. It requires an intricate balancing act among assertions perennially in tension with one another. One of my first theology teachers, Brian Daly, S.J., emphasized this point in a course tellingly entitled "The Christological Controversies. " He noted how every orthodox Christological claim tends toward one or another heresy and needs to be complemented by other claims. Moreover, this process of complementing and balancing involves more than rehearsing the facts of church doctrine, for the language of faith often explodes like a riot of color in a wild garden or a true poem. As such, Christology involves evocation. Its arguments turn on the subtlest of metaphors.And the work is always unfinished. Theology itself has to grow to stay alive. Theologians betray their vocation if they simply repeat word-for-word definitions taken from Scripture or doctrine, as if formulas could contain faith or words exhaust mystery. Every age, every culture needs to find access to Jesus Christ from within its own distinctive language and worldview. But the future of theology does not undermine the importance of its past. Theological growth needs direction to remain authentically alive. It needs Scripture (the normative witness to apostolic faith) and the Christological dogmas formulated by the theologians of the early church. However, the teachings of Scripture and tradition are not self-interpreting. For this reason, Christology is not only complex but dangerous. Even devout believers can lose their way in the thickets of Christological reasoning. Even clear and apparently unambiguous statements like "Christians believe in the divinity of Jesus Christ" need to be interpreted in relation to other statements. Taken in isolation, without reference to the full humanity of Jesus, this statement is misleading and potentially harmful. In contrast, the classic formula developed at the Council of Chalcedon in A.D. 451, affirms the full divinity and full humanity of the one person, Jesus Christ, "without confusion, without change, without division, without separation." And even this profound and balanced definition is not the end of the matter, for inquiring minds want to know: How do we make sense of this? In the effort to make sense of the language of faith, the choice of where to begin is crucial because it shapes the way we imagine Jesus. This, I believe, represents the key difference between the Christology of Jon Sobrino, S.J., and the logic of the Vatican notification that criticizes his work. The notification implies that theology should start "from above," with the Nicene Creed's affirmation of Jesus' divinity ("one in being with the Father"). Sobrino, by contrast, begins "from below" where the synoptic Gospels begin, with Jesus as he appeared to his contemporaries ("Is this not the carpenter's son?"). The one approach starts with doctrine. The other begins in history.On the surface, starting from doctrine appears to be the strongest way to safeguard the faith. But throughout Christianity' s history, it is the return to Jesus that consistently protects theology from the greatest danger of all—the temptation to use its own logic to misrepresent God. Concern for this danger lies behind the commandment forbidding false images of God: God cannot be described by analogy to what we think a god ought to be like. For his part, Sobrino is wary of the assumption that "we already know what divinity is" when we apply the term to Jesus. Rather, Jesus reveals what divinity means. Starting with Jesus and moving from there to an interpretation of his being the eternal Word of God unmasks the temptation to manipulate his image (and thereby God's image) for our own ends. Furthermore, Sobrino begins with Jesus precisely to "make sense" of Christian faith in a world burdened by "senseless" suffering, especially the suffering that results from inhuman poverty and violent oppression. Starting with Jesus and his scandalous love for the poor provides the best way today to lead people to authentic faith in Jesus Christ. It empowers Christians to live as disciples of Jesus while confirming their claim to be advocates of a universal, integral justice. Finally, it provides a credible way of holding the tension between the divine and the human natures of Jesus. Sobrino directs the imagination to that which is most easily imaginable: Jesus as he appeared to his contemporaries. He then leads it beyond its normal limits, as theology must, in order to give a complete account of Christian hope.The Vatican notification warns that Sobrino's method might scandalize believers who are not sophisticated enough to follow his subtle theological ascent. If people begin by imagining Jesus in his humanity, they might remain there, with a "merely human" Jesus. Of course, a corresponding risk exists for those who start with the Nicene Creed and utilize a dogmatic imagination. This approach can lead simple believers into a heretically high Christology like Docetism, in which Jesus, the Son of God, only appears to be human.Christology wrestles with difficult questions. In-deed, its own use of reason can be dangerous. But not every danger can be addressed by authoritative pronouncements. More-over, while it may be prudent to warn believers about the possible dangers of Sobrino's Christology, it seems equally necessary to call attention to corresponding dangers in Christologies that begin with Jesus' divinity. At the very least it is a mistake to think that Christologies "from below" pose the only or the greatest danger to Christian faith.
~ Kevin Burke, S.J., America, September 17, 2007. Kevin Burke, SJ. Burke is academic dean of the Jesuit School of Theology in Berkeley, California.
Subscribe to:
Posts (Atom)
