That they me be one (Jn.17: 20)
Sudhir Jacob Gomes OMI
Introduction: I have chosen the theme “that they may be one” from the point no.4 from
the hand note of Father Shyamol Gomes on the practice of ecumenism
according to Vat.II. Getting support from the class note and hand note of
Father Shyamol Gomes csc, and the Encyclical letter of Pope John Paul II, I
proceed to elaborate this theme: that they may be one.
The Body: The main purpose of our
ecumenism is to be one and to build the kingdom of God. Jesus also prays
for this central gift “unity”: “ that they may be one, as you, Father, are in
me and I in you…. that they also may be in us…that they may be one, as we are
one, I in them and you in me, that they may be brought to perfection as one”
(Jn.17: 21-23). We have lot of diversity among the Christians. So first of all
we should work for unity among ourselves; unity of our faith, worship,
vision, mission, and action. Our Catholic Church is linked with the other
Christian communities by a true union in the Holy Spirit. The more closely we
live our common Christian vocation and pray in common, the nearer we will be to
“converting” to the Christianity. This unity should be visible. Because we long
for one visible church, a church truly undivided. For our unity we need to
recover sense of friendship, solidarity in the service of humankind, change of
heart and holiness of life, public and private prayer and dialogue with other
faith and denomination.
Christ
calls to his disciples to unity, and the believers in Christ cannot remain
divided. There are walls of division and distrust, obstacles and prejudices,
longstanding misgivings and misunderstandings, indifference and ignorance.
Believers, especially the Catholics, cannot fail to meet this challenges- that
hinder the proclamation of the Gospel of salvation. The commitment of
ecumenical unity must be based on conversion, prayer, and the purification
of past memories, inspired by love and with grace of the Holy Spirit. For
better union we are called today to reexamine our painful past and the hurt it
causes even today.
The
Catholic Church bases its commitment to gather all Christians into unity on
God’s plan, to gather all people and all things into Christ in order to be for
all a sacrament of unity.
Here
I like to quote some of the texts from Bible, which speaks about unity. “Gather
from all sides” God’s scattered people (Eze.37: 16-28). The Gospel of John
describes how “ Jesus would die ---to gather into one the scattered children of
God” (11:52). Paul explained in his letter to the Eph. how Jesus’ Cross broke
down all hostility: “ to what was divided, he brought about unity” (2:14-16).
The unity of divided humanity is the will of God, and for this reason God sent
his Son. Jesus himself prayed to his Father “ that they may be one,” a living
communion. This is the basis not only of
our duty, but also of our responsibility before God and God’s plan.
The
unity Jesus prayed for at the hour of his passion, “ that they may be one” is
at the very heart of Christ’s mission. This unity does not consist merely in
gathering of people as a collection of individuals. It is a unity constituted
by the profession of faith, the sacraments, and hierarchical communion.
The faithful are one, because in the spirit they are in communion with the Son,
sharing his communion with the Father. Christ’s prayer “that they may be one,”
asks the Father that all may clearly see “ what is the plan of the mystery
hidden for ages in God who created all things” (Eph.3: 9). To believe in Christ
means to desire unity; to desire unity means to desire the Church; to desire
the church means the communion of grace corresponding to the Father’s plan and
Christ’s prayer: “that they may be one”.
Second
Vatican Council speaks about many elements by which we come closer to one
another. These elements are – honoring of Sacred Scripture, the belief in
God the Father, and Christ, his Son, Baptism, and other Sacraments, the
Episcopacy, the Eucharist, Devotion to Virgin Mother, Prayer and other
spiritual benefits. The Council speaking of the Orthodox churches states
that, through the celebration of the Eucharist the Church of God is built up
and grows in unity.
The
Council stresses the need of conversion for ecumenical unity. Conversion
is an essential element of every new beginning. “There can be no unity without
a change of heart”(UR 7) personally as well as communally. Each one has to
change his or her way of looking at things. Pope John the XXIII says, “What
unites us is much greater than what divides us”. The more faithful Christian
live the unity of the Gospel, the more they foster and practice Christian
unity. To the degree that they enjoy communion with the Father, the Son, and
the Holy Spirit, the better they will achieve mutual communion (UR 7).
Public and private prayer for
the unity of Christians should be considered as the soul of the whole
ecumenical movement. It is love that gives the desire for unity. If we
love one another, we strive to perfect our communion. The common prayer of
Christians is an invitation to Christ himself: “ where two or three are
gathered in my name, there I am in the midst of them” (Mt.18: 20). In the fellowship of prayer Christ is truly
present; he prays in us, with us, and for us. Our common prayer is a proof of
unity, gathering together as we do in the name of Christ, who is one. Christ is
our unity.
Conclusion: Praying and working for the unity is not reserved only to those who
actually experience the lack of it, but it is a concern that cannot be absent
in the prayer of anyone in personal dialogue with the Lord. It is a long
process and very challenging task but not impossible. If all try their level
best with open heart and mind, and work hard sincerely then unity is possible.
We may not succeed fully, but let us keep always trying. The Holy Spirit will
do the rest.
Bibliography
1. Hand Notes
of Fr. Shyamol Gomes csc.
2. Class notes
of Fr. Shyamol Gomes csc
3. Pope John Paul II: Encyclical letter, That they may
be one, New York, Orbis Books, 1996.
Deborah
Deborah means “a bee.” She was Rebekah’s nurse. She accompanied her to Palestine
when Rebekah was given in marriage to Isaac (Gen.24:59). Deborah died in Canaan
near Bethel, where she was buried (Gen.35:8). She was the fourth (some say
fifth) and greatest of Israel’s judges, a prophetess, a wife of
Lapidoth (Jgs.4:4).Judges 4:4 identifies Deborah in Hebrew as an eshet
lappidot, usually translated “wife of Lappidoth” but perhaps meaning
“spirited woman. ” No Lappidoth is known to us. 1
Deborah exercised legal function and military
activities. She was the inspirer of the Israelite reaction to the oppression of
Jabin, the Canaanite king of Hazor. Jabin terrorized the Hebrews with his
military power. Deborah sat under the palm tree year after near Bethel, and
people flocked to her for judgment and wisdom.
She rendered legal decisions to Israelites who came to her in the hill
country of Ephraim. One day she summoned Barak, and challenged him to lead an
army against the Canaanites. Barak agreed to do it only if Deborah herself
would accompany him to battle. Deborah agreed. She gathered an army of 10,000
men of the tribes of Naphtali and Zebulum, which she entrusted to Barak. The
Israelites with the help of Deborah brought off a victory (Jgs.5:19-22) over
the military superior Canaanite forces of Sisera. This was a strategic battle
in the struggle for control of central and northern Palestine. Sisera, head of the Canaanite army, managed
to flee but was killed by woman Jael at Kedesh in whose tent he had taken
refuge (Jgs.4:24-26). Deborah predicted Sisera’s death by a woman and that
woman was discovered later on, was not Deborah, but another courageous woman,
Jael. Deborah accomplished Israel’s first united action since the conquest, 175
years before. (2 same)
Deborah
fascinates us. In an age when women were largely subordinate to men, it
undoubtedly took a remarkable woman to win the respect and admiration of so
many. Deborah must have been a very strong and reassuring presence for Barak to
demand her company as he went into battle. She must have possessed profound
wisdom to draw Hebrews from all over Israel for her judgment. After the battle, Deborah and Barak sang
Debarah’s song of victory. Deborah’s victory is recorded in prose (Jgs.4) and
poetry (Jgs.5). The so-called canticle of Deborah is known as the “Song of
Deborah.”
Of chiefs who took the lead in israel,
of noble deeds by the people who bless the Lord,
Hear, O kings, Give ear, O princes!
I to the Lord will sing my song,
my hymn to the Lord, he God of Israel-----(Jgs.5:2-31)
It
is an epic composition and stems almost
from the same era. It is noted for its literary merits and also important as
one of the most ancient examples of Israelite literature (1125BC). Moreover, it
forms one of the few contemporary historical sources for the period of the
judges. The poem graphically portrays the excitement of the battle in which God
comes from the South (Edom,Sinai) to lead the Israelite troops as well as the
cosmic forces against the enemy (From heaven fought the stars, against Sisera,
Jgs.5:20 ). The poem concludes with a striking juxtaposition of two domestic
scenes: Jael’s assassination of Sisera and Sisera’s mother waiting
anxiously for the return of her son. Whereas the prose version mentions only
the tribes of Naphtali and Zebulun. The poem praises Ephraim, Benjamin, Machir,
Zebulum, Issachar, and Naphtali for their brave participation in the battle,
while censuring Reuben, Gilead, Dan, Asher, and Meroz for not responding to the
master. Though more tribes are mentioned as cooperating in this crucial battle
than any other in Judges, the traditional twelve tribes are not all enumerated.
Judah, Simeon, and Levi are missing, while Machir and Gilead appear instead of
Manasseh and Gad. (3 harpers
dictionary)
Deborah’s
insight into her fearless and unsolicited devotion to God’s people renders her
“blessed above women” (Jgs.5:14).God is not prejudiced regarding gender, age,
or race. He will accomplish his purposes thru (through) men and women, or even
children. Deborah made herself available to god, and god used her to achieve
great things.4 sheet theke
Book Summary
Chapter 6
The Theology of the Prophets
The
prophets were not theologians; rather they were conscious instruments of an immediate
divine commission and demand. God is their primary subject of experience rather
than an object of thought. The ideas of the prophets concerning God, the
election of Israel, the divine revelation, and the moral demands of Yahweh were
not new; they were old ideas, but applied by the prophets in a new way.
Heritage and Fulfillment:
Israel’s faith in God and their unique relationship with Yahweh were
fundamental. This relationship had been established at a definite time and in
the historic past. God’s words and deeds gave them meaning of their lives and
history. God’s might and justice, faithfulness, mercy, truth were their common
tradition and heritage. They knew about Yahweh and professed to serve him
faithfully.
God the Lord: The idea of
monotheism first found in Israelite religion thru the 4th century
prophets. There were various gods and deities in Israelites worship. Yahweh was
recognized as a special deity because of the tradition of Exodus and covenant
relationship. Gradually with the help of the prophets they experienced Yahweh
not as a deity but the Lord, God. Elijah said, “ if Yahweh be God, then follow
him; but if Baal, then follow him (1kg.18: 21). The prophets proclaimed Yahweh
as the Incomparable One, unique Lord of Israel, who is Holy, Divine, righteous
and near to them.
Man and his World: Yahweh was
seen as God, not man; and man was seen as flesh, not spirit. Flesh is weak and
subjected to corruption and death. At this point prophets spoke the language of
their age. Their great contribution was to show that God was to be
distinguished from man. Man is within a complex of social relationship. He in
this structure makes relation to God and others.
Revelation and Command:
Prophets receive personal revelation and command from God. God’s power compels
a prophet to speak and give him a sense of mission that nobody can destroy.
Revelation was both a present experience and an objective element in the
historical tradition. It had its place in the cult too. Yahweh had revealed
himself at the beginning and it was generally accepted as a fact. There is
difference between revelation thru prophets, and thru the priest and wisdom
teachers.
Election and Covenant: The OT
doctrine of election and covenant is a historical statement of fact that must
be accepted by faith. It declares that to Israel there has come a real
historical experience of divine deliverance, associated with personal
manifestation of God and a summon to obey him. Thru this election and covenant
process Israel became Yahweh’s people and He became their God. This experience
came to be interpreted by prophetic insight.
Sin and Judgment: Israel was
not faithful always to the covenant. They lost their way, went away from their
God and His will and committed great sin. But Yahweh will judge them and reward
them according to their deeds.
Salvation and Eschatology: On
the day of Yahweh there will be shalom – victory, well-being and light.
On that day, Yahweh’s judgment will fall on the sinful nation, whether
alien or not. But Hosea said, if Israel repents, Yahweh’s healing mercy would
be present even in his judgment. There is a hope and promise of restoration of
the New Covenant.
Chapter 7
The Prophets and History
Israel
religion is a unique among contemporary religions. It has a significant past
history. They are the chosen people of God, was delivered from Egypt under the
prophetic leadership of Moses. The prophets made a major contribution to this
history and Israel’s faith. They stressed historical events of the present
moment, the immediate past and the near future. History for them is not simply
continuity from the beginnings but what Yahweh is doing now within the
experience of present generation.
The Interpretation of History:
The OT has no word for “History”, but equivalent terms are used here are
“chronicles,” “memory, ” and “memorial”. “History,” says Tillich, is the
totality of remembered events, which are determined by free human activity and
are important for the life of human groups. Here we find history as current of
events, but remembered events, whether in the living memory in tradition
of in some form of record. It is the record and interpretation of significant
human experience.
The Living Tradition of Israel: Yahweh’s unique relationship to Israel and to
her history is a unique historical and religious experience for Israelites. The
history of Israelites from Genesis to Exodus and to 2 kings and to the present
form after the time of the great prophets is continuous narrative. Israel’s
cult, ethic, beliefs, customs, religious society and social organization are
ordered and united on this historical principle. Prophetic writing bear witness
of their recognized religious historical tradition. Exodus tradition is their
living tradition of historical events, which remembered their deliverance from
Egypt. The deliverance at the Reed Sea and God’s covenant with Moses is their
national religious tradition. God’s might and mercy, justice and freedom are
the true history of Israel of which prophets were makers and spokesmen.
The Interpretation of Significant Moment: Israel’s tradition was based on some certain events.
Such as the Exodus, The Covenant, the Conquest, the plague of Egypt, crossing
of the Reed Sea, and the events at Sinai became legendary and they belonged to
a unique series of happenings with profound religious consequence.
The Religious Importance of the Present: The prophets lived in the present. Thy are “present in
the present”, past and future are extensions of the present, and are present in
the present. The future lay in the present waiting to be revealed. The prophets
learn the present reality of God and his presence with the chosen people, whose
law is written on their hearts.
The Consummation of History: Yahweh
will reign forever. He will put all his enemies under his feet. He will do
marvelous works among his people. The salvation will be achieved within history
on righteousness, justice, and love. What Yahweh had began in the history by
his self-manifestation in the election, the deliverance and the judgment, it will
be completed and consummated by Yahweh’s sovereignty, by the consistency of his
ethical will, and tireless goodness of his purpose.
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