Awakening From the Sleep of Inhumanity (Jon Sobrino)

Awakening from the Sleep of Inhumanity From Sobrino’s The Principle of Mercy: Taking

the Crucified People from the Cross

Jon Sobrino, S.J.

Sleep of Inhumanity

…pagkatulog saan?

Sobrino’s experience and reflection “ . . . I witnessed appalling poverty, but even though I saw it with my eyes, I did not really see it; thus that poverty had nothing to say to me for my own life as a young Jesuit and as a human being. It did not even cross my mind that I might learn something from the poor.”

journeying WITH

accompanying

Sobrino’s experience and reflection “ But I did come to understand that it was absurd to go about trying to Rahnerize or Moltmannize the people of El Salvador. If there was something positive I culd bring from the perspective of my studies, the task would have to be reverse: It at all possible, we needed to Salvadorize Rahner and Moltmann.”

contextualization

inculturation

Sobrino’s experience and reflection

WHO is the example of this “journeying with, going into the context and culture”?

Word Made Flesh

Sobrino’s Discovery of Truth on: Human Beings

God

“The world is one gigantic cross for millions of innocent people who die at the hands of executioners.”


Why gigantic cross? - Suffering of an “entire crucified peoples”  Crucified WHO/WHAT and WHY?

- Esp. the collective suffering from the sin of the world (personal sin and social/structural sin)


Innocent people? - Pertains to the world’s poor - “The world’s poor are practically of no consequence to anyone – not to the people who live in abundance or to the people who have any kind of power.” - Why innocent?


Die of what? From what? - SIN. What Sin? - Esp. from Social / Structural Sin. Like what?

Kind of Death? - Slow: “at the hands of structures of injustice” * the poor from physical death, and all of us from moral death (indifference, apathy, hopelessness)

- Swift and violent: persecution when standing up and fighting for social justice. Like who?


Executioners? - Obviously, the perpetrators of injustices. But how about us?

- “People do not want to acknowledge or face up to the reality of a crucified world, and even less do we want to ask ourselves what is our share of responsibility for such a world.” What is our tendency in the face of a crucified world?


Executioners: But how about us?

- “It is surprising that (we) can know so much and yet ignore what is so fundamental about the world in which we live. It is also frustrating, because the problem is not a lack of means by which to learn the truth.”


Executioners: But how about us?

- “We have enough knowledge to place a man on the moon or Mars, but we sometimes do not even know how many human beings share this planet, much less how many of them die every year from hunger… What is our tendency in the face of a crucified world?

“. . . We have rediscovered how God looks at God’s crucified creation.”


- “The Lord saw that the wickedness of humankind was great in the earth. And the Lord was sorry that he had made humankind on the earth, and it grieved him to his heart.” (Genesis 6: 5-6) - “grieved him to his heart” * looks with mercy, compassion * God looks… see with His heart  compassion (companionship and a passion/urge to take action) * loving which exposes oneself to vulnerability


- What are Scriptural accounts of God looking with mercy, compassion, love? - How do we look at the crucified creation around us? - Crucified creation pertains to?? Romans 8: 22 “We know that all creation is groaning in labor pains even until now.” (even the world)


- What do we see in God’s crucified creation?

POVERTY, INJUSTICE, HOPELESSNESS

GENEROSITY, JUSTICE, HOPE

(SIN)

(GRACE) - God’s self-gift  Love


We carry the saving cross through The roads of the world. Through the alleys of poverty and misery. Marching to a dawning day to freedom and victory, To God’s life and endless glory.

“. . . We have also learned to ask ourselves what is truly human about human beings.”

“. . . We have also learned to ask ourselves what is truly human about human beings.” - We continue to suppose that we know what it is to be human and that everyone else must be like us in order to become human. * Feeling like a Prometheus: overvaluing the capacity to achieve, to struggle and emerge victorious – unneedful of anything or anyone else, including GRACE.

“. . . We have also learned to ask ourselves what is truly human about human beings.” “Nowadays, everyone wants to be successful. Success is the goal of life. You need to be an achiever. And the more you achieve your self-worth goes higher… Everything is measured according to achievement, success. …To be successful you don’t tolerate failure. The greatest sin of our time is to say, ‘I have failed.’ And it’s a no-no to say I cannot do it.” Catechesis for the Youth by Cardinal Tagle World Youth Day Krakow, Poland, 29 July 2016

“. . . We have also learned to ask ourselves what is truly human about human beings.” “So I can be a self-made human being. And it is an insult to me to say [that] somebody made me who I am. So I protect myself, but I’m actually protecting my pride. I don’t need anyone… I deny my wounds, I deny my being lost. It is embarrassing, I will lose my dignity. So leave my alone, I will do it my way. That person will not allow anyone – even God – to touch his heart or her heart for it is an insult.” Modern people, said the cardinal, are all victims of this “mistaken notion of human dignity, of human worth.”


In being HUMAN (where measure is success & achievements)

At times, may lead to DEHUMANIZATION (of ourselves & of our fellow)


- What then is being human? * Created in the image and likeness of God – Genesis 1:27 * The image?

LOVE. God is love.

* God created us out of the abundance of His love. * Being human, therefore, is embodying love.


- What then is being human? * Beatitudes of Jesus – Luke 6: 20-26

* Good Samaritan – Luke 10: 29-37

“. . . We have also learned to ask ourselves what is truly human about human beings.” “From the perspective of the poor, we have rediscovered the need for a new kind of (humane) civilization: * civilization of poverty

or austerity

impossible abundance for all

* civilization of work

-

capital

* community

-

individual

“. . . We have also learned to ask ourselves what is truly human about human beings.” “From the perspective of the poor, we have rediscovered the need for a new kind of (humane) civilization: * transcendent values * celebration

-

crass pragmatism

-

mere diversion

* hope

-

calculated optimism

* faith

-

positivism

“. . . We have also learned to ask ourselves what is truly human about human beings.” - What then is being human? * God created us out of the abundance of His love.

Being human, therefore, is embodying love. * To come to know God, to hold and keep faith in God is the ultimate mystery of the human being.

Deepest longing: belongingness, identity rooted from a relationship and an experience of being loved first

“. . . God on the cross is as impotent as the victims themselves, and such impotency is God’s way of being in solidarity with those victims.”

“. . . this true God is at war with other gods.”

Misericordiae Vultus. BULL OF INDICTION OF THE EXTRAORDINARY JUBILEE OF MERCY. Given by Pope Francis in Rome, at Saint Peter’s, on 11 April, the Vigil of the Second Sunday of Easter, or the Sunday of Divine Mercy, in the year of our Lord 2015, the third of my Pontificate.

6. “It is proper to God to exercise mercy, and he manifests his omnipotence particularly in this way”.[5] Saint Thomas Aquinas’ words show that God’s mercy, rather

than a sign of weakness, is the mark of his omnipotence. For this reason the liturgy, in one of its most ancient collects, has us pray: “O God, who reveal your power above all in your mercy and forgiveness …”[6] Throughout the history of humanity, God will always be the One who is present, close, provident, holy, and merciful.


The Beatitudes / Sermon on the Plain

Luke 6: 20-26

“. . . this true God is at war with other gods.” Sermon on the Plain. 20* And raising his eyes toward his disciples he said: “Blessed are you who are poor,* for the kingdom of God is yours.

21 Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are now weeping, for you will laugh.l

“. . . this true God is at war with other gods.” Sermon on the Plain. 22 Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man.m 23 Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way.n

“. . . this true God is at war with other gods.” Sermon on the Plain. 24 But woe to you who are rich, for you have received your consolation.o 25 But woe to you who are filled now, for you will be hungry. Woe to you who laugh now, for you will grieve and weep.p 26 Woe to you when all speak well of you, for their ancestors treated the false prophets in this way.

“. . . this true God is at war with other gods.”  The Beatitudes (Sermon on the Plain) take the accepted standards and turn them upside down.  What then is the key to this? In verse 24, have. The word Jesus used for have is the word used for receiving payment in full of an account. “If you set your heart and bend your whole energies to obtain the things which the world values, you will get them – BUT THAT IS ALL YOU WILL EVER GET.”


 What then is the key to this? “If you set your heart and bend your whole energies to be utterly loyal to God ad true to Christ, you will run into all kinds of trouble; You may by the world’s standards look unhappy, but much of your payment is still to come; and it will be joy eternal.”


 The Challenge: Will you be happy in the world’s way, or in Christ’s way?

“I like getting into hot water. It keeps you clean.” G.K. Chesterton

“. . . this true God is at war with other gods.” “From the perspective of the poor, we have rediscovered the need for a new kind of (humane) civilization:

* civilization of poverty

or austerity

impossible abundance for all

* civilization of work

-

capital

* community

-

individual

“. . . this true God is at war with other gods.” “From the perspective of the poor, we have rediscovered the need for a new kind of (humane) civilization: * transcendent values

-

crass pragmatism

* celebration

-

mere diversion

* hope

-

calculated optimism

* faith

-

positivism

“. . . We have rediscovered that the faithful response to this world of victims is the constant exercise of mercy.”

““. . . We have rediscovered that the faithful response to this world of victims is the constant exercise of mercy.”

WORKS OF MERCY

Corporal

Spiritual

CORPORAL WORKS OF MERCY (kawanggawang pangkatawan) 1. Feed the hungry

(pakainin ang nagugutom)

2. Give drink to the thirsty (painumin ang nauuhaw) 3. Clothe the naked (paramtan ang walang maisuot) 4. Shelter the homeless

(patuluyin ang walang masilungan)

CORPORAL WORKS OF MERCY (kawanggawang pangkatawan) 5. Visit those in prison

6. Visit the sick 7. Bury the dead

(dalawin ang mga binilanggo) (dalawin ang mga maysakit) (ilibing ang mga namatay)

SPIRITUAL WORKS OF MERCY (kawanggawang pangkaluluwa) 1. Instruct the ignorant

(turuan ang mga hindi maalam)

2. Admonish the sinner

(bigyang-babala ang mga makasalanan)

3. Counsel the doubtful (pagpayuhan ang mga naguguluhan ng isip) 4. Comfort the sorrowful

(aliwin ang mga tumatangis)

SPIRITUAL WORKS OF MERCY (kawanggawang pangkaluluwa) 5. Bear wrongs patiently

6. Forgive all injuries

(pagtiisan ang mga pagkakamali)

(patawarin ang mga nagkasala)

7. Pray for the living and the dead (ipanalangin ang mga nangabuhay at nangamatay)


WORKS OF MERCY - Acting in order to fulfill a commandment

<

MERCY PRINCIPLE - Basic structure of the response to this world’s victims - Making someone else’s pain our very own and allowing the pain to move us to respond

The Good Samaritan Luke 10: 25-37

The Parable of the Good Samaritan. 29 But because he wished to justify himself, he said to Jesus,

“And who is my neighbor?” 30 Jesus replied, “A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead. 31 A priest happened to be going down that road, but when he saw him, he passed by on the opposite side. 32 Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side.

The Parable of the Good Samaritan. 33 But a Samaritan traveler who came upon him was moved with compassion at the sight. 34 He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn and cared for him. 35 The next day he took out two silver coins and gave them to the innkeeper with the instruction,

‘Take care of him. If you spend more than what I have given you, I shall repay you on my way back.’

The Parable of the Good Samaritan.

36 Which of these three, in your opinion, was neighbor to the robbers’ victim?” 37 He answered,

“The one who treated him with mercy.” Jesus said to him, “Go and do likewise.”

Jerusalem to Jericho

the traveller

the Jewish priest

the Levite

the Samaritan

the Samaritan

The Greatest Commandment. 25 There was a scholar of the law who stood up to test him and said, “Teacher, what must I do to inherit eternal life?” 26 Jesus said to him, “What is written in the law? How do you read it?” 27 He said in reply, “You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself.” 28 He replied to him, “You have answered correctly; do this and you will live.

The Parable of the Good Samaritan. 29 But because he wished to justify himself, he said to Jesus,

“And who is my neighbor?”

“How do you read it?” PHYLACTERIES

The Good Samaritan The Point: 1. “Who is my neighbor?” (Sino ang aking kapwa?)


36 Which of these three, in your opinion, was neighbor to the robbers’ victim?” 37 He answered,

“The one who treated him with mercy.”

The Good Samaritan The Point: 1. “Who is my neighbor?”

“The one who treated with mercy.” (Ang nakipagKAPWA-TAO) -- ang huminto upang tumugon at kumilos

Being a neighbor denotes action. That is -- Mercy in action.

The Good Samaritan The Point:

2. Why is the Samaritan identified as the neighbor?

The Parable of the Good Samaritan. 33 But a Samaritan traveler who came upon him was moved with compassion at the sight. 34 He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn and cared for him. 35 The next day he took out two silver coins and gave them to the innkeeper with the instruction,

‘Take care of him. If you spend more than what I have given you, I shall repay you on my way back.’

The Good Samaritan The Point: 2. Why is the Samaritan identified as the neighbor?

Because of his compassion. What is compassion in the original translation of the Scriptures?

The Good Samaritan Compassion – Greek “Splagchnizomai” in Scriptures -- to be moved in the inward parts, i.e. to feel compassion; -- "from splanxna, 'the inward parts,' especially the nobler entrails – the heart, lungs, liver, and kidneys; these gradually came to denote the seat of the affections"

-- sa atin, pamilyar ang mga katagang

“hindi ko MASIKMURA yan”

The Good Samaritan The Point: 3. How or when should I show mercy/compassion and be a neighbor?

The Good Samaritan 3. How should I show mercy/compassion and be a neighbor?

Jewish priest – “The Temple duties and its liturgy meant more to him than the pain of the man.”


Levite – Suspecting of the wounded man and would not take risk to help anyone


Samaritan –

. . . and whose help was as wide as the love of God (even bringing to the inn, returning after some days and paying for it).

Who helped . . . a) The man even when he has brought his trouble on himself b) A man of any nation who is in need

The Good Samaritan The Point: 1. “Who is my neighbor?” Those with Mercy in action. 2. Compassion “Sphlagchnizomai” ”Hindi natin masikmura yan…” (pagkagambala) 3. Our motives and ways of showing mercy Like the priest, Levite or Samaritan?

“Mercy: the fundamental law that dwells in the heart of every person who looks sincerely into the eyes of his brothers and sisters on the path of life. Mercy: the bridge that connects God and man, opening our hearts to the hope of being loved forever despite our sinfulness.” -- Misericordiae Vultus (Pope Francis)


36 Which of these three, in your opinion, was neighbor to the robbers’ victim?” 37 He answered, “The one who treated him with mercy.” Jesus said to him,

“Go and do likewise.”


The exercise of mercy is the measure of freedom. WHY?

MERCY PRINCIPLE Let us reflect on the Mercy Principle through this poem/prayer (author unknown)

I was hungry … And you formed humanities groups to discuss my hunger. I was imprisoned … And you crept off quietly to your church and prayed for my release. I was naked … And in your mind you debated the morality of my appearance.


I was sick … And you knelt and thanked God for your health. I was homeless … And you preached to me of the spiritual shelter of the love of God. I was lonely … And you left me alone to pray for me.


You seem so holy, so close to God … But I am still hungry … and lonely … and cold …

The Point.  Our motives for doing? Affect the extent and depth of our involvement and response.  Addressing the root causes (see the last line). At times, militant action (standing up) to battle social/structural sin.

Awakening From the Sleep of Inhumanity (Jon Sobrino)

Recommend Documents