HOLY WEEK “He who gives his life . . .”

Holy Week is the most important week for Christians. In it, especially in the “Paschal Triduum”, Christians celebrate and commemorate in synthesis the happenings in the life of Jesus of Nazareth. Those three days are the pillars in which our Christian faith is founded: his passion, his death and his resurrection. As the Apostle Paul says: “If Christ wasn’t raised to life, our message is worthless, and so is our faith.” (1 Co. 15.14)

The portal to Holy Week is Palm Sunday: the commemoration of Jesus’ entry into Jerusalem. The dramatic reading of the passion and death of Jesus becomes a foretaste of the days we celebrate after the “Paschal Triduum.” The passion, the conviction of an innocent and his death endorse a lifestyle that He himself lives and preaches as a synonym of happiness --to give one’s live for the ones we love without thinking of ourselves, because: “If you try to save your life, you will loose it. But if you give it up for the Gospel, you will surely find it.” The resurrection, through which God-Father validates all in the life and work of Jesus of Nazareth as “the way, the truth and the life” is what God wants and suggests, in Jesus, for every man and woman of goodwill.

All of Jesus’ life, especially in the Catholic liturgy of Holy Week, is presented as a model of humaneness, as the first vocation to which should aspire all who recognize themselves as creatures and children of God-Father in Jesus Christ; since “the mystery which is man becomes clear in the word made flesh: Jesus Christ”. (GS22)

Therefore, today as yesterday, the hope, the pain, the sufferings and the evil which all humans experience in the daily task of being man or woman, become clear --especially during Holy Week and specifically on Holy Thursday and Holy Friday-- through the pain and suffering of the one from Nazareth who, confidently, puts his life and destiny in the hands of the Father (“…not my will, but thine be done”). At the same time the Paschal Vigil lightens our thirst for infinitude, our hope, our longing for the transcendental, our dreams for a full life, our projections of the future which does not end in the here and now of temporal history.

Because the Resurrection --a confession of faith about the triumph of life over death in Jesus-- is a confession that in the final and definitive destiny of man’s life, is victorious over death, hope triumphs over hopelessness, and the kindness and mercy of God triumphs over evil. This confession of faith urges and commits us to build through our acts and our words, and through our attitudes and behavior an abundant life in the here and now of our existence.

Holy Week depicts, like no other liturgical period, the paradox and mystery of human life in the specific life of Jesus of Nazareth; and through it the paradox of the Christian mystery –which is power from weakness and salvation from the insanity of the wooden cross. Because we, as Paul says, preach of Christ crucified, which is a scandal for the world, but is for us “power and strength.”

May we, from this Holy Week, (while commemorating what Jesus went through and what happened to him two thousand years ago), draw power and strength to lighten up our personal and communitarian story; and open our hopes to the celebration of the liturgical Pascua and the final Pascua which we await and are constructing in the now but not yet of our present story.

So that the Fresh Air of the Gospel Come In . . .

This year we commemorate the 50th Anniversary of the incredible convocation made by Pope John XXIII for the celebration of the Ecumenical Council in the Catholic Church, which is known as “Vatican II.” During the twenty centuries of its existence, the Catholic Church has only held twenty plus Councils. The last one, the Ecumenical Council Vatican II, was called for with a very clear purpose: to motivate and bring to conscience an “up-dating” (aggiornamiento) of the Church in the World. The outcome was the renewed work which such purpose required of the being, of the purpose and of the mission of the Church. In other words, it motivated a renewed lifestyle for all of God’s people (hierarchy and laity), and a change in liturgy and in the pastoral and evangelistic work of the Church in the world.

This purpose implied a serious and profound self-examination of the faithfulness and indefectibility of the Church to the Gospel and its Founder; a sincere repentance when facing the past mistakes; and the need for the abandonment of old practices and models –practices and models which are more in accord with the “perfect societies” of the World than with the Community of believers in Christ. Beyond all that, it also implied a sincere wish for conversion and a spiritual and material renovation by God’s people, who go to all four corners of the world, and all levels of the structures which make up the ecclesiastic Catholic Institution in the world.

We do not ignore that during twenty centuries of history and of the Catholic Institution, the Church has been exposed to the contamination which entails a service to the world ideologies and philosophies more than to the Gospel of Jesus of Nazareth. To serve more the money than God; more the Old than the New Testament; more the Canon than the Gospel principles; and more the power and pomp of the world than the needs of the poor to whose service the Church is privileged and particularly destined to serve. Therefore, the Second Vatican Council represented, in its moment, a unique opportunity for the Church to adapt itself to the new era, to the new urgencies, to the new challenges which today’s world presents for its work of evangelization.

From the first day of its announcement (January 25, 1959) until the day of its closing (December 8, 1965), Vatican II proved to be the most important event of the Church in its 450 years of history. The majority of the previous Councils caused ruptures and divisions within the Church. This was the only Council which, without provoking division or serious dissentions (except for the small group of lefevristas who rejected the innovative proposals of the Council; and, on the other hand, the representatives of intellectual currents who looked for an acceleration of the radical teachings and doctrinal interpretations of Vatican II) motivated and started great and important transformations within the Church itself, in true consonance with the contemporary world. The Second Vatican Council, without harming the established basis of the faith, and in historical continuity with the Teachings of the Church --which are based in the Holy Scriptures and in Church Tradition-- recovered important themes that had been put aside during the last centuries, themes such as: the collegiality of the Bishops, the priesthood of all who have been baptized, the theology of the local church, and the centrality and importance of the Holy Scriptures and the Eucharist in what the Church is and does.

The Second Vatican Council distanced itself from the dogmatic methods and language of other Ecumenical Councils --like the Council of Trent and the First Vatican Council--and abstained from pronouncing condemnation. It was all the result of the renovation movements which took place in the 20th Century in the fields of biblical study, patristic understanding, medieval studies, liturgical theology, and ecumenical conversations. Besides that, Vatican II was the result of the meeting and dialog of new philosophical and scientific trends; of the restating of new relations between the Church and the world; and of the new role which the laity is to play in the work of evangelization of the Church.

Like all realities of the World and of the Church, the changes and renovations proposed by the Second Vatican Council also touched the Hispanic Catholic World in the United States. Because of it, in 1972, the Hispanic Catholics met and called for the First National Pastoral Encounter; with the Second taking place in 1977 and a Third Encounter in 1985 --all in Washington D.C. These encounters were praiseworthy since they seeked to find the communion, the participation and the integration of the Spanish speaking community to the Catholic Church in the United States.
The Second Vatican Council meant a new Pentecost for the Church and, in the last 50 years, the Catholic Church has experienced incredible changes within the community of believers, and in the historical course of the world. Without doubt, the result of the Council, as much in the hierarchy as in the laity, was the unique experience of enrichment and vitality in the story of Catholicism.

Today’s Pontificate of Benedict XVI directs Catholicism to re-discover a personal and new inner life through closeness to the Scriptures; and to seek a dialog and coming together with the other Churches in the Christian world. Nevertheless, in this fifty year commemoration it would be good to ask ourselves if the Church of today (which includes all of us) continues to be faithful to the renewing spirit of the “good” Pope John XXIII, when he called for Vatican II. In other words, are we being faithful to the responsibility which we have, as a Church, to respond and make known, at all times and circumstance, the urgencies of mankind and of the world, in the light of the Gospel, without getting anchored in the assurance and comfort which the known past gives? Moreover, we should ask ourselves if today’s Church continues to have its doors and windows open so that through them, and for the benefit of all humanity, the always new and fresh air of the Gospel of Jesus Christ can circulate.

“Woe is me if I do not preach the Gospel!”

Saul (Hebrew name), Paul (Roman family name) are the names by which we know the great apostle and foundation of the Catholicity. The little we know about Paul of Tarsus comes to us through two sources: his own letters, and the book of Acts of the Apostles. The exact date of his birth is not known but --according to some of the most important Pauline theologians, like Joseph A. Fitzmyer-- it is reasonable to place his birth in the first decade of the Christian era.

Paul was born in the Hellenistic city of Tarsus and, from birth, enjoyed the privileges of a Roman citizen. Because of this, we can say that in his mind all three cultures of the time fit brilliantly: the Semitic-Jewish of his parents (Hebrew, Jewish, Pharisee); the Hellenistic (dominant culture); and the Roman (the culture of the Empire in which the apostle lived). This triple vision of the world, this triple cultural dimension constantly shows in his writings; and allows the apostle great versatility to adapt himself to each distinct audience, to preach adequately, and to try to reach all people of the known world by preaching the Good News of Jesus Christ.

This cosmopolitan personality, this cultural versatility in Paul explains more than enough the title which we give him with honor: “The Apostle to the Gentiles.” Thanks to this cultural opening in his character, and this “globalized” vision of the world, Paul would become the most important missionary and preacher in the beginnings of the Church. Also, thanks to his work of evangelization we can say, without doubt, that the Good News of Jesus Christ came out of the local roads and paths of Galilee to reach, up until today, every man and woman of good will born in the four corners of the earth.

What pushed Paul to unconditionally dedicate himself to this mission from the moment of his conversion until the end of his life? What was the motor to his apostolic work? What gave him “strength” and motivation? The certainty of having found in the Gospel the happiness that every man and woman seeks and longs for, and --in its Theology-- the person of Jesus Christ himself. From the moment when he had that personal encounter with Jesus, whom he persecuted by persecuting the Christians, a fact told by the symbolism used in biblical texts, Paul dedicated himself completely to tell that marvelous works were done in him by Christ. Paul understood these marvelous “works” as part of the work of the “Crucified Christ”: to bring salvation to mankind. A salvation/happiness which, according to him, will reach all throughout the world without distinction of race, condition, nationality, age, etc.

Therefore, the fundamental affirmation of the Resurrection of Jesus Christ is born in Paul from an indescribable and very personal experience: The crucified Christ changed his life, and if he changed his life sheathing it with a new mentality, it is because the Crucified “Lives”! This confession by Paul of his fundamental faith in the “gospel” is not born from intellectual works, but from a daily experience guaranteed and reconfirmed by the testimony of the first believers; those first Christians (men and women, martyrs of the first hours of Christianity) whom Paul vehemently persecuted, impelled and in perfect alignment with the enthusiasm of his previous pharisaic convictions.

Because, if anything is clear in Paul’s personality, it is his authenticity: first, he lived authentically as the “most” Pharisee of all Pharisees; and –after his encounter with Christ-- he lived authentically as a “Christian.”

Many aspects of Paul’s life need to be rescued so that our present historical and ecclesial perspective can be enlightened. Among others:

· His cosmopolitan vision of man and of the world; his openness and embrace of all cultures and all men and women recognizing them as brothers and sisters in Christ (this completely opposite to the “petrine” vision which pretended to imprison the Gospel within the boarders of Israel); and even today, his vision goes against the xenophobic, discriminatory, and divisionist vision which, disguised by “globalism”, allows the accumulation of riches in the hands of a few while the price is payed by marginalization, impoverishment and misery of a great majority.

· His missionary fervor for the work of spreading the Gospel of Jesus Christ.

· His great generosity in the work of saving/making all peoples happy with the Good News of

Jesus Christ, even with great personal sacrifices (persecution and imprisonment not told).

· His Christian beliefs came from experience not from notion.

· His preaching and later theological reflections (put into writing in his letters) come out of the daily experiences of feeling himself loved/happy, thanks to the daily intervention of the “Crucified/Resurrected” in his life.

· To have been able to establish among the biblical theological terms (vetero and neo testamentary), words to designate God’s saving works such as salvation, redemption, expiation, liberation, justification etc. which describe the basic wish of all people: to be happy in Christ. Because for Paul, the life-in-Christ has one clear function: The “Christ-happening” was to make us happy, in other words, to save us, to give us eternal life, abundant life; that life which Paul himself found on the road to Damascus.

May these lines encourage us to know and to imitate the Apostle Paul, in a more authentic manner, for the mission which we all have as baptized believers: to live and to preach with words and actions, the Gospel of Jesus Christ which is (as it was for Paul) our power, our strength, our salvation; our happiness, our eternal life, and the plenitude of our existence and of human history.

2009: but let it be “new”

2009: It is a “new” year . . . a “new” beginning. We are all refreshed and renewed by the beginning of a new year. A new year means that we have a possibility to forget and to start anew; to erase and to renew; to forget, to forgive and to find again the way . . . The beginning of a new year places us at a juncture where we can learn from the past and project to a better future.

However, the promise of a better future does not stop us from recognizing our present reality, which is marked by a profound crisis. This crisis is manifested in all types of conflicts of a personal nature: family, labor, economic, political, social, cultural, religious, etc.

The lives of men and women, seeming senseless, lacking direction and purpose is reflected in the high index of suicides, drug consumption, alcoholism…families destroyed by all types of circumstances; and a deep economic crisis which no one seems to be responsible for, while the poorest among the poor are the most affected. There seems to be two nations at war in one, with bad relations in the rest of the world, and a conflicting coexistence among the groups that form the North-American society. . .etc. All these circumstances require that a New Year for this Nation be truly new and novel.

To preside over this urgent NEW time in the Unites States –while facing the immediate past and present failures— the Senator for Illinois, Mr. Barack Hussein Obama was elected to lead the government of this great nation.

The election of the first president of African-American descent is, in itself, a historical milestone for this nation. It is even more of a milestone if we keep in mind that this election took place in a society which still has traces of discrimination and racial segregation, where minorities still live as second class citizens.

Even when we Christians have placed our hope in God as revealed in His Son Our Lord Jesus Christ, the God of Abundant Life, the earthly nations have placed their hopes in the Leaders of their nations for the sound and correct handling of their governments.

So, for the immediate future of the North-American society, we have our hopes and trust placed in the government that, starting on January 20th, President-elect Barack H. Obama will head. In him our hope is placed, so that, according to his promises during the electoral campaign, he will put an end to the irrational, unjust and inhumane wars which not only drain the economy and the social well-being of the nation, but also shed the blood of our young soldiers. We trust that the President, surrounded by his trusted staff will do right in his management of the national and international economy, so that, in the short term, we can go back to the prosperity which this nation has represented for its citizens and for the rest of the world.

Beyond that, we have our trust placed in that the government of Mr. Obama will have a “new” way of handling the immigration issue; that so many immigrants, especially the undocumented Hispanics who live in this nation, will received a more dignified, more solidary, more just and more humane treatment. This is befitting of a population that has given its strength and its best effort to contribute to the greatness of which the entire North-American society boasts to the world.

Also, the Hispanic residents in this Nation, and in all their countries of origin, hope that the new government improves and forms better international relations with the Latin American Countries. This should be expected among nations that share the same continent and the same destiny calling out to humanity: to make of the world a more livable, more fraternal and therefore, more humane place.

At the initiation of this new year let us leave behind the bad news; and in solidarity let us begin to work in the creation of good news. All this with the certainty that, if the small or big crisis which at the present moment affects us, is caused by a crisis in humanity, it is worth saying that a deep spiritual crisis for humanity would create a process of “humanizing” growth of the inner soul of each human being; and that the beginning of new and more honest relationship among men and nations will afford us a new year and a better future.

The happiness we feel for the new year and the hopes we place on a new Government have their foundation in the Christian faith which invites us always to renew ourselves, to leave behind the old man and to re-construct in each one of us the new man who is Christ himself, made in the image and likeness of the Father.

This New Year will be new in the same measure that all: those who participate directly in the mission of government, as well as the citizens, can construct with our behavior, words, attitudes and works, the newness that we need so much. Let us toast, then, for a new year, a new society, a new Government for the creation of a better Nation and a new world. I wish that all of you have, together with your loved ones, a new, a happy and a blessed 2009.

The Spirituality of Jesus of Nazareth

Moments for the Word – a live presentation to the American Bible Society staff in New York City on November 3, 2008.


To speak of the spirituality of Jesus of Nazareth entails a heuristic, exegetical and hermeneutical work, which consist of coming closer to the biblical sources. These sources speak of his person, his ministry, his life projects, his Gospel, his announcements, his denunciations, and his conflicts; as well as of his passion, death and resurrection. Among the biblical sources, especially, we should study the texts of the New Testament; more specifically, the works and words of Jesus as they were seen and heard, kept in memory and in oral tradition, to later be written down by the primitive Christian communities who authored the Gospels that have come to us today. Besides having been lived and interpreted by the millenary tradition of Christianity and the history of the church.

The hermeneutical work, specifically, will consist of being able to perform an “intelligent” and detailed reading of the Bible; as well as being capable of noting the “historical data” found in the confessions of faith made by Christians –in the light of the Passion-- about the person and works of Jesus of Nazareth.

The exegetical work that seeks to search for clues about Jesus’ spirituality must keep in mind that, among other things, not all texts written about Jesus reached our present day; and that not all that Jesus said and did was preserved in writing (John 21.35).

After these preliminary points are clear –in reference to the way we should approach the neo-testamentary sources-- it is of utmost importance to know that the original term “spirituality” has being loosing its original content. It has lost its full sense and its value is corrupted. So much so, that it’s meaning refers to something “Light.” The term has been used –and often enough handled— from astrology to Zen Buddhism, from the Hindu “mantra” to the diverse religious markets of “New Age.” Spirituality then, these days, refers to a subject far from reality or something that –in the worse case— helps us escape from it and its commonality. Spirituality is now something venal, of no use; especially when we live immersed in a society that maximizes and gives privilege to what is tangible, what is pragmatic, what is useful and what is “material.”

Also, spirituality –lately and wrongly-- is tied to a pertinent subject handled only by religious groups or institutions, or by those who follow and practice religion. In fact, the word “spirituality” has come to mean something oppose to the institutionalized religious practice. This to such an extent that there are people who call themselves religious --while not belonging to any religious institution-- but who are deeply “spiritual.”

I would like that here, in the most simple and direct manner, we could understand for “spirituality” the deepest motivation of a human that brings the whole to be, to do and to work in the world. Spirituality is therefore, the peregrination that each human being does –or has to do-- to his own inside looking for his own essence, his reason for being and for existing. This journey and walk generates an encounter with “good”; in other words, a face-to-face with the divine tendencies in us because we are God’s creatures. This encounter brings together our whole being and gives sense and direction to our works, our words and our every day living in the world. It inaugurates and gives a new significance to the relationship we establish with others and with the Transcendent. Spirituality is, therefore, a taking of consciousness, a “Cosmo vision” that manifests itself in a style of being and behaving in the world. It is an attitude, a style of living that shows --and gives fruit-- in acts and words.

“Spirituality” gives man a responsibility as the main character in the story and the builder of a better world according to a new criteria and a specific set of values. When man chooses to dispense of the spirituality which inspires him, or chooses to abandon his search for his own spirituality, then life looses its reason for being.

The biblical recount of the Baptism of Jesus –as well as that of the Transfiguration-- makes everything very clear to us if we try to find the clues or the basis for Jesus’ spirituality. In both cases, the voice from the clouds says “this is my own dear Son.” (Mt. 3.17; Mk. 9.7).

If in the Old Testament God reveals himself as the “I Am” (Ex. 3.14, 15; Is.43.11; 45.5; 48.12); in the New Testament of Jesus, God comes out of himself (ad extra) and goes to the saving encounter with man to reveal himself as Father. Therefore, God’s revelation is before anything “Good News” (Mt. 4.23); a happy and hopeful news that gives human beings confidence, trust and hope; an eternal, complete and abundant life full of happiness: “I came so that everyone would have life, and have it in its fullest.” (Mt. 10.10).

Then the most original and new, but at the same time the most proper and regular in the life and teaching of Jesus, is that he calls God “Abba” (Gal 4.6). So, if God exists for Jesus and for every man as a “merciful” Father (Lk. 6.36) --“He makes the sun rise on both good and bad people” (Mt. 5.45)-- then Jesus dedicates himself faithfully and unconditionally to live for God as Son: This man really was the Son of God! (Mk. 15.39). He always did God’s will (Lk. 3.49; Mt. 26.39), which was to love and serve all people as brothers and sisters: “I am giving you a new command. You must love each other . . . “The Son of Man did not come to be a master, but a slave.” (Jn. 13.34; Mt. 20.28)

Therefore, Jesus’ spirituality does not come from, nor is it being sustained by, the religious structure of his people, nor the Scriptures, traditions or worship traditions of his time, which he often criticized: “You Pharisees and teachers are show-offs, and you’re in for trouble! You give God a tenth of the spices from your garden, such as mint, dill, and cumin. Yet you neglect the more important matters of the Law, such as justice, mercy, and faithfulness” (Mt. 23.23) “Don’t make my Father’s house a market place.” (Jn. 2.16) The spirituality of Jesus is based on a new type of experience: the knowledge that God is “his” Father and “our” Father” (Jn. 20.17; Mt. 6.9), the assurance of knowing that without paying a price He is “the very loved Son of God” (Jn. 15.16; Mt. 10.8; 17.26) without the requirement of other precepts, or previous rites, and without the need for sacrifices or holocausts. Later, during the exercise of his ministry, Jesus would explain his independence, his audacity and prophetic freedom when facing the traditions, precepts, laws, and cult practices; and when facing those who hold social and religious power: “Go tell that fox . . .” (Lk. 13.32) “My kingdom doesn’t belong to this world” (Jn. 18.36).

Then, Jesus’ spirituality, his most intimate understanding, the breath of his whole existence, project and ministry originates from his experience of God. I highlight and expose here the word “experience” to a knowledge of God strictly gnoseological, nemotechnical, conceptual, and rational. Jesus’ ancestry, in the Old Testament, declared features of God according to the different and individual experiences they had in their history as a people. So that, during the time of the exodus they declared him as the “Liberator”; and in times of kings, they confessed him as “The King”. In the time of the priests they confessed him as “Holy”; and in times of battle he was “the God of battle”. In good times he was “Our God” and in bad times they claimed he had “forgotten their pact”, etc. . . .

In other words, the known and confessed traits of God in the Old Testament are born and based on a concrete historical experience. Jesus, just as his ancestors, construes God as a very personal experience. He discovers and confesses of God –the same God of the Old Testament-- the traits of a merciful and compassionate Father (Cf. Lk. 15; Mt. 18.33; 20.15)

The experience of God as “father” and the understood “affiliation,” marks the temperament, the personality, the attitude, the postures, the options, the acts, the words; the risks taken, the passion, the death and the resurrection of Jesus. From then on, starting with the acceptance of God as Father, Jesus dedicates himself to live as the Son: to love and serve all peoples as brothers and sisters, children of the same Father, because “The greatest way to show love for friends is to die for them.”(Jn. 15.13)

This experience integrates all known angles of what we call the “public ministry” of Jesus of Nazareth. The knowledge that God is the Father is the breath of his life, the reason for being and working in the world. In other words, God’s paternity is the clue and foundation of his spirituality taken to the ultimate consequence. (Mt. 27.46)

An elementary reading of the New Testament makes very clear that, in Jesus, God is never a concept, but a historical and every day experience. Therefore, Jesus does not preach a doctrine or philosophy about being God in one’s inside (ad intra), or about the way of conceiving God. On the other hand, he proposes “Good News” about a new way of existing in the world, starting with the certainty that God is Father of all, and that “humans” are loved by God as “sons and daughters”: “you are always with me, and everything I have is yours.” (Lk. 15.31) From this can be derived the commitment to build a world based on love. In other words, create a world with freedom, solidarity for justice, and reconciliation for forgiveness and peace.

The certainty that God is his Father gives Jesus a style of life as “Son” which manifests joy, happiness, hope, humility, obedience and trust in the Father’s love. God’s loving paternity is in Jesus’ life a permanent and daily presence, which “encourages” him to live as Son. (Lk. 5.16; Mk. 6.46)

Even if Jesus assumes and respects the previous confessions of faith and discoveries made about God, he distances himself from his ancestors by not proposing or following a “religious system”. Instead he preached a new and profound manner of being and staying in the world; a new style of life, the style of the children of God: for now we are not servants or slaves but children, with the freedom of Sons. (Jn. 15.15; Ro. 8.21; Mt. 17.26) This life as children responds to the ancestral question and constant search for happiness in each human being: What must I do to have eternal life? (Lk. 10.25; 18.18)

So, while the “religious system” in the time of Jesus and among the people tries to give glory to God through the strict and external adherence to the Law, precepts and rites, Jesus seeks to associate the life of man to God and in that way bring closer the life of man to the life of God. The first and fundamental preoccupation of Jesus is man and his well-being, from a divine perspective: the horizon of cosmo-vision and understanding of a God who is Father, close and kind: “Go and learn what the Scriptures mean when they say, ‘Instead of offering sacrifices to me, I want you to be merciful to others.’” (Mt. 9.13; 12.7)

Reading the Gospels it is clear that this “Good News” is easier and sooner understood and followed –yesterday and today—by those who need God’s mercy: by sinners, by those marginalized by the established socio-religious system, by the publicans, the ill, the women, the children, the poor and impoverished by various circumstances . . . Those are the ones who come closer to “listen” to Jesus (Lk. 15.1) and to find benefit in the mercy of God, manifested in the words and the works of the Son.

A second group presented by the New Testament as listening to Jesus is made up by the High Priests, Scribes, Pharisees, elders, authorities of the people, and holders of social power –who at the time were identified with cultural and religious power in the Temple. They came close to Jesus “to test him” (Mt. 22.15 ff) or to find reasons to “take him out.” And the reason is that Jesus, in his time and among the people, became a threat against the status quo which identified the political-legal with the sacred-cultural.

Jesus calls the men of his day and to every man and woman of good will, to a dignified and happy life; the life as children of God. Jesus presents God as a Father, worried about the fate of his children, especially the ones with most need. A good Father, who comes to meet his children; and who emotionally moved by them, hugs and kisses them and gives them goods and blessings. (Cf. Lk. 15.20; 10.30) So Jesus, brakes the rules, even sacred laws –like the ones for the Sabbath—in order to favor man (Mt. 12.1ff)

We can say that Jesus’ spirituality is Anthropology enlightened by a Theology; or a Theology made specific by Anthropology. Even better, Jesus’ spirituality is Theological Anthropology. In Jesus’ spirituality, the love given daily by God should manifest itself in the love we have one for the other, because “God will treat you exactly as you treat others” (Mt. 7.2); and the worship we give God is the offrend of our lives to service –with works— to our brothers and sisters, especially the needy. “Leave your gift there in front of the altar. Make peace with that person, then come back and offer your gift to God.” (Mt. 5.24) Even more, this criterion, this lifestyle, this spirituality as a child of God and brother to all men defines our salvation or condemnation: “When I was hungry, you gave me something to eat. . . . Whenever you did it for any of my people, no matter how unimportant they seemed, you did it for me.” (Mt. 25. 35, 40) We must understand as salvation our happiness in the here and now which will continue in the beyond of history.

Even more, according to Jesus, human relationships and the forming of the world as a possible space for happiness for man, for all human kind, “as the new heaven and the new earth” (Is. 66.22) are the measure of our relationship with God. Therefore, the place for the worship of God is no longer the Temple, but each human being. No longer is it the stone Temple, but the the temple of live stones: “You surely know that you are God’s temple.”(1 Co. 3.16; 1 P 2.5)

Everything said before explains clearly why Luke, together with the first Christians, applied to Jesus and his mission the words of Isaiah, when he reads the passage that says:
“The Lord’s Spirit has come to me,
because he has chosen me
to tell the good news to the poor.
The Lord has sent me
to announce freedom for prisoners,
to give sight to the blind,
to free everyone who suffers,
and to say, ‘this is the year the Lord has chosen.’” (Lk. 4.18, 19)

Therefore, Jesus does not invite us to seek God as an intellectual, intimate and pious search, but he invites us to work in the construction of the Kingdom of God: But more than anything else, put God’s work first and do what he wants.” (Mt. 6.33) In other words, put God’s Sovereignty in history first. To seek God’s kingdom is to build spaces of life in a world, where God would be the Sovereign king to the measure of how humans love each other as brothers and sisters; recognizing that all are children of God, and that he is a Kind Father, compassionate and merciful (Lk. 11.13). These spaces are profoundly “divine” when they are truly “human.” In other words, they are divine if they contribute to a happy and dignified life for every man that comes to this world. All this takes for granted justice, solidarity, freedom, peace and bread.

Also because of this, when he invites to conversion --that is, to the “return” to God’s house-- shockingly, for the people of his time, Jesus invites the brothers to return and to “construct” just conditions: “Lord, ‘I will give half of my property to the poor. And I will now pay back four times as much to everyone I have ever cheated.’ ” (Lk. 19.8). So, according to Jesus the “sanctification” of the world happens when “humanizing” occurs.

To this spiritual experience is where Jesus invites us and invites his disciples of all times. Moreover, the novelty of our Christian life becomes authentic --as the first Christians understood and lived it, celebrated it, confessed it, and wrote it down (Ac. 2.42; 4.32)-- when we are capable to call God: Father (Ga. 4.6) then we are capable to love each other as brothers and sisters, because “Our love for each other proves that we have gone from death to life.” (1 Jn. 3.14 ff). In other words, we are capable of living in and by the same spirituality of Jesus.

Polyglot Bible Presentation to the Holy Father

“Thy word is a lamp to my feet and a light to my path.” (Psalm 119.105)

In a letter dated February 8, 2008, the Reverend Dennis C. Dickerson, Ph.D., Chairman of the Board of Trustees of the American Bible Society confirmed ―via His Excellency Nikola Eterović, Archbishop of Sisak and General Secretary of the Bishops’ Synod— the offer previously made to His Holiness Pope Benedict XVI, to prepare and publish a special edition of the Polyglot Bible – Biblia Polyglotta.

The Context

This special edition of the multilingual Bible is intended as a gift from the American Bible Society to the Pope and to all the participants in the XII General Assembly of the Synod of Catholic Bishops, which will take place on October 5 to 26, 2008 in Vatican City. The Synod’s theme is The Word of God in the Life and Mission of the Church. As agreed upon by the American Bible Society and the Vatican, this Polyglot Bible will feature the Old Testament in five languages: Hebrew/Aramaic, Greek, Latin, English, and Spanish; and the New Testament in four languages: Greek, Latin, English, and Spanish.

The Text

In order to accomplish this illustrious undertaking, it was necessary for the American Bible Society to acquire the publishing rights, for the various Bible versions in the languages mentioned, from the following publishing houses:

• Biblia Hebraica Stuttgartensia, Edited by Karl Elliger and Wilhelm Rudolph / 1977 and 1997 Deutsche Bibelgesellschaft, Stuttgart.
• The Septuagint, Edited by Alfred Rahlfs / 2006 Deutsche Bibelgesellschaft, Stuttgart.
• The Catholic Edition of the Revised Standard Version of the Bible, 1965, 1966 National Council of the Churches of Christ in the United States of America.
• La Biblia de Jerusalén / 1998 / Editorial Desclée De Brouwer, S.A.
• La Nova Vulgata / 1998 – Libreria Editrice Vaticana.
• The Greek New Testament / 1993 Deutsche Bibelgesellschaft, Stuttgart.

This edition of the Bible is being published by Grafica da Biblia, the printing arm of the Bible Society of Brazil. It is one of the largest Bible printing plants in the world, which currently stands at eight million units annually. Since 1995, 75.4 million Bibles and Testaments. Grafica da Biblia was built with a significant investment of the American Bible Society in 1995.

The Polyglot Bible, commemorating the Bishops’ Synod, was conceived—not as an edition for mass distribution—but as an edition with texts that could be used in liturgical assemblies, and that would have academic and exegetical merit. It will be a 3,200-page deluxe, leather-bound edition of the Bible, embellished with gold and silver titles, and dedicated to Pope Benedict XVI. The final design and production of this Polyglot Bible will be approved and endorsed by the American Bible Society and the Editrice Vaticana (the publishing house of the Vatican). It will also be an edition which Pope Benedict XVI may present as a gift to heads of state and other dignitaries who visit the Vatican.

The American Bible Society

The Polyglot Bible Project complements the mission of the American Bible Society whose purpose is to make the Bible available in the most diverse parts of the world and to the greatest number of people possible. This is done in various languages and formats so that all people may experience its life-changing message.

Founded 192 years ago, the American Bible Society is the oldest and most prestigious, non-denominational organization in the United States. It is not a church, nor is it affiliated with any denomination. However, because of the Protestant origins of our country, it is understandable that through the years, the American Bible Society has been perceived as an organization which has, to a large extent, served mostly non-Catholic churches.

The American Bible Society does not engage in doctrinal discussions, and thus is free to carry out its biblical mandate ecumenically, as it seeks to share God’s Word to all believers in Christ.

Evangelization: a common task, an ecumenical commitment

According to Monsignor Eterović, while the publication of the Polyglot Bible is designed to help us “rediscover the riches of God’s Word manifested in the person of Jesus Christ—the Eternal Word Incarnate—and its perennial importance in the life of the church, in the life of the ecclesiastic communities, in the life of society in general, and in the life of the believer,” it has now become an ecumenical edition, since its texts (all having the imprimatur and the nihil obstat of the Catholic Church) originate —as is the case with the English text—from the Protestant Council of Churches. Therefore, the symbolic value and contribution that this initiative of the American Bible Society represents for ecumenism and the work of all believers in Christ: namely, to spread the Gospel throughout the world, are enormous.

The Polyglot Bible allows us to transcend our historical foundation and reach beyond our traditions and differences both in the doctrinal and liturgical realms, as well as our diverse religious expressions. It also undergirds the common bond in ecumenism between Christians and Pope Benedict XVI’s Pontificate: the centrality that the Word of God will have in our personal, ecclesial, and social histories.

As Christians, we rejoice in the production of this biblical initiative which contributes, in a significant way, to the fulfillment of our Lord’s desire: “That all . . . may be one.”

(Production details of the Polyglot Bible: http://groups.google.com/group/mr-marios-reflections/web/biblia-polyglotta?hl=en)