Happy Jewish New Year 5772/2012!

This year (2012), the Jewish New Year, Rosh HaShanah (lit., ראש השנה 'the head [beginning] of the year') fell on the evening of September 16, Sunday. One memorable Rosh HaShanah memory I have was back in my seminary days: on the eve of the New Year, my cousin and I lighted candles in my dorm room (which was appropiate--the light in my room burned out but I had not gotten around replacing it). We invited a few other seminarians along and we have the Kiddush (sanctifaction of red wine--but we used grape juice), cheese Danish (locally known as "ensaymada") and the traditional apples and honey. In the morning, during chapel service, we had one seminarian blow the tambuli, a trumpet made from carabao horn (water buffalo, a kosher animal); the closest thing we could have to a shofar (ram's horn). I remember the sound of the tambuli penetrated deeply into my soul.

The table is all set for the celebration.

 I am currently teaching Biblical Hebrew at a small seminary here in Cavite province. It is my aim to teach these future church workers and pastors how to use Hebrew in their study and interpretation of the whole Bible--both the Old and New Testaments. (The New Testament was written in Koinē Greek but the thoughts were still Jewish.) We begin each class by studying the parashah (Torah reading) for te following Sabbath; with insights from Hebrew words used in the text, Jewish culture, rabbinical passages, and occasionally, passages from the Brit Chadashah (New Covenant).

I believe that worship--particularly liturgy, the 'work of the people'--has a teaching function. (A former theology instructor in college once said, "Liturgy is the theology of the people"--I've never forgotten that.) So I decided to celebrate Rosh HaShanah on the day closest to it in order to immerse my students in Jewish culture.

Wearing my amice/tallit and rabbat with clerical collar.

That day I wore my rabbat and clerical tab collar. I also wore my white amice (see my blog entry on it here) as an ad hoc tallit (prayer shawl). I was also wearing a mezuzah (lit., 'doorpost', a case for a Torah scroll, which would be posted on the  doorpost of a home) in lieu of tefilah (called in the New Testament as "phylacteries"). (I later found out that halakah states that tefilin are NOT to be worn on moedim ['festivals']. The Festivals are already reminders of the Torah, thus wearing tefilin, also a reminder the Torah, is deemed superfluous.)  I also used Einstein's and Kukoff's Introduction to Judaism textbook as an ad hoc siddur and the Siddur Sim Shalom (a Jewish prayer book from the Conservative tradition) for the Birkat haMazon ('grace after meals').

I invited that neighboring class, their professor and the students, to celebrate Jewish New Year with us.

Lighting the festival candles.

The liturgy began with candle lighting, just like any Jewish celebration. The role of lighting the two candles traditionally belongs to the woman of the house; but since none of the ladies are trained for this, the role devolved to me. I used a Messianic berakah as I lighted the candles.

Kiddush: Blessing of the cup

For the Kiddush, I used my Communion chalice (as a kiddush cup) and Welch's grape juice. (I mentioned that Welch's was invented by a Methodist and is the quote-unquote "official" Communion juice in Methodist churches in the US.) I taught them how to sing the blessing for the wine, the Borei Peri Hagafen ('Creator of the fruit of the vine').

Part of the cheese Danish used in the meal.

For the Hamotzi, the blessing of the bread, I used ensaymada, which is round (symbolizing eternity) and sweet (which symbolizes the sweetness of the new year). I also taught them how to sing the berakah for bread.

The apples were chopped by some seminarians in preparation for the meal.

Apples and honey.

Then we had the blessing of apples and honey. I explained that these were signs of the Promised Land because they were only present there and not in desert where the ancient Israelites wandered. We sang the berakah for the apples and honey.

 We proceeded to partake the foods as a fellowship meal with light-hearted conversation, the playing of music, and picture-taking. We concluded the meal and the celebration with the Birkat haMazon, the grace after meals. I ended the celebration by chanting the Birkat Kohanim, the 'Priestly Blessing', in Hebrew then in Tagalog.

Leading the Birkat HaMazon.

Bestowing the Birkat Kohanim, the Priestly Blessing.

Overall, I could say the (anticipated) celebration if the Jewish New Year was a rousing success. My wish for the New Year is the prayer of the Jewish people: L'Shanah tovah u'metekah! May the New Year be good to us, and sweet!

Everything on it

At last, everything on it!

Last Saturday, September 15, 2012, I finally had what I’ve been longing for: a hotdog sandwich with everything on it at the canteen of the De La Salle University Medical Center.

Now, for a lot of people, the words “hospital food” is synonymous with “bad food”—and it’s not just because one’s taste buds are out of commission. But the DLSUMC canteen actually serves very good food: they serve this lechon kawali that’s so good, it’s wicked (or, that’s so wicked, it’s good).

I’ve been planning for some time to get this treat but my schedules get in the way. Then one day, I was headed home from a seminar at Ateneo de Manila University. Little did I know, a typhoon (again) was aggravating the monsoon, causing torrential downpours and floods (again). I was supposed to meet someone but because of the floods, this one was a no-show; so I decided just to go home (after traipsing around Araneta Center and Gateway Mall). Realizing I had extra time on my hands, I decided to finally go to the hospital and get that hotdog sandwich.

The cool thing about the hotdog sandwiches at DLSUMC is that there is a small array of toppings and dressing you can choose from. When I got my sandwich, I proceeded to put “everything on it”:

• catsup
• mayonnaise
• hot sauce
• mustard
• shredded cabbage and carrots
• sliced tomato
• pickles

Hotdog sandwich + everything on it + orange soda = Enlightenment

 I also ordered a can of Royal Tru-Orange to wash it all down.

So I got to my table, hit the requisite points for the Signum Crucis, and proceeded to recite the Shehakol niheyeh b’devaro (in spite of this hotdog not being kosher). My taste buds sang at every bite; I relished every last topping. Then a swig of orange soda for the coup de grace.

Halfway through the operation: Underneath all those toppings, there *is* a hotdog.

ENLIGHTENMENT.

Then I went to a nearby Internet café and proceeded to share it on Facebook. Not exactly high cuisine or fine dining, but then, I’m a simple guy with simple tastes.

I’m coming back for another round next time.

Lecture and Laboratory - Lessons for Life

6th Sunday after Pentecost B

September 16, 2012

Mark 8:27-38

An icon of The Exaltation of the Holy Cross from the Bulgarian Orthodox Church.

Jesus is the greatest teacher. In today's terms, Jesus gives "lectures"--theories that feed our mind. But he also gives us guidelines for "laboratory", that is, practical lessons for life. However, often, the "examinations" for "laboratory" are more difficult than that for "lecture". I teach both lectures and laboratory courses in English. Examinations for lectures courses are "pen-and-paper" tests with around a hundred items each; while oral examinations for laboratory courses is composed of only one question. Most students take written examinations in stride--after all, all that they have to do is to read, memorize, and comprehend their lecture notes. But when it comes to oral examinations, a lot of students become panicky and nervous--some could hardly speak! Often, we find it easier just to memorize our notes but we find it difficult to apply our lessons to life.

I. "Graded recitation" (8:27-30)

A. On day, when Jesus and his disciples were at Caesarea Philippi, he gave a "graded recitation" to his disciples: "Who do people say I am?" The disciples answered, "Some say you're John the Baptist; others say you are Elijah; and still others, one of the prophets." Who do the people say Jesus is? Some religions believe that Jesus is a prophet; others that he is a good teacher; others believe that he is only a man. What do other people say who Jesus is?

B. Then Jesus asked a more important question: "Who do you say I am?" Peter answered, "You are the Messiah". (In class, we always have people who are eager to recite.) Then Jesus warned the disciples "not to tell anyone" that he is the Messiah--yet. John Wesley, in his Notes upon the New Testament, says, 

Jesus himself had not said it expressly even to his apostles, but left it for them to infer from his doctrine and miracles. Neither was it proper the apostles should say this openly, before the grand proof it, the resurrection. If they had, they that believed them would have more earnestly have sought to take and make him a king; and they who did not believe them would the snore vehemently have rejected and opposed such a Messiah (Note on Matthew 18:20).

But the more important question is: Who do you say Jesus is? that is, Who is he in your life? It is easy to answer "graded recitations" like this and often we have ready answers; like Jesus is our Savior, Messiah, Lord, God, & c. But who is he really in your life? I once talked with someone who is converting to another sect that does not believe that Jesus is God--and is very famous for text-proofing that this is so. Instead of challenging this wrong doctrine, I simply asked him, "Who is Jesus in your life?" He may have thought that I may be asking him to give me verses that prove Jesus is God or man. So I clarified it: "Who is he in your life?" He could not give me a straight answer. If in our lives, Jesus means nothing, we can exchange him for anything.

II. "Practical examination" (8:31-37)

A. 1. When I took the Licensure Examination for Teachers (LET), the part of the test for Education subjects often present a situation that needs to be analyzed. After the “graded recitation”, Jesus gives the disciples a "practical examination": he told them a scenario (a prophecy actually, the first one about his death): "The Son of Man must suffer many things and be rejected by the elders, the chief priests, and the teachers of the Law, and that he must be killed and after three days rise again." The Bible even says, "He spoke plainly (or openly) about this". Then Peter--who earlier confessed that Jesus is the Messiah--took him aside (Wesley writes, “Perhaps by the arms or clothes”, Note on Mark 8:34) "and began to rebuke him".

But Jesus turned and rebuked Peter (in front of the other disciples!): “Get behind me, (or, “Get out of my sight!”) Satan! For you have in mind not the things of God but the things of man!” Jesus did not tell Peter to get lost (or “to kick Peter out of school”); but to get out of his way where Peter might hinder the mission of Jesus, and to return to his rightful place behind Jesus. Wesley notes,

Perhaps the term Satan may not barely mean, Thou art my enemy, while thou fanciest thyself most my friend; but also, Thou art acting the very part of Satan, both by endeavouring to hinder the redemption of mankind, and by giving me the most deadly advice that can ever spring from the pit of hell…. We may learn from hence,

1. That whosoever says to us in such a case, favour thyself, is acting the part of the devil:

2. That the proper answer to such an adviser is, Get thee behind me:

3. That otherwise he will be an offense to us, an occasion of our stumbling, if not falling: (Note on Matthew 16:23)

B. Then Jesus called all the people and his apostles and told them, “If any one will come after me, let him deny himself, and take up his cross and follow me.” By this Wesley says, No one is forced to follow Jesus, but if anyone who follow Jesus, these are the terms:

Let him deny himself—His own will, in all things small and great, however leasing, and that continually: And take up his cross—Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory. (Note on Mark 8:34).

On the crosses each one should bear, Wesley says,

Should we not consider all crosses, all things grievous to flesh and blood, as what they really are, as opportunities of embracing God's will at the expense of our own? And consequently as so many steps by which we may advance toward perfection? We should make a swift progress in the spiritual life, if we were faithful in this practice. Crosses are so frequent, that whoever makes advantage of them, will soon be a great gainer (Note on Matthew 8:24).

There are two kinds of crosses: “great crosses” and “little crosses”:

Great crosses are occasions of great improvement: and the little ones, which come daily, and even hourly, make up in number what they want in weight. We may in these daily and hourly crosses make effectual oblations of our will to God; which oblations, so frequently repeated, will soon amount to a great sum. Let us remember then (what can never be sufficiently inculcated) that God is the author of all events: that none is so small or inconsiderable, as to escape his notice and direction. Every event therefore declares to us the will of God, to which thus declared we should heartily submit. We should renounce our own to embrace it; we should approve and choose what his choice warrants as best for us. Herein should we exercise ourselves continually; this should be our practice all the day long. We should in humility accept the little crosses that are dispensed to us, as those that best suit our weakness. Let us bear these little things, at least for God's sake, and prefer his will to our own in matters of so small importance. (Note on Matthew 8:24).

C. Think of the cross (our crosses, not the Cross of Christ, with he alone may bear but we are all to share—John 19:17, where Jesus alone bears the cross; comp. Mark 15:21, where Simon of Cyrene helps Jesus bear the cross) as exercise equipment. Anyone who has tried exercising knows how hard the first sessions can be. One may not feel anything right after exercise, but one’s body may feel sore right before going to bed. The brain is also a muscle—whenever I give an “exercise” to my students in Hebrew, they welcome it with dread: their head is going to hurt again. But I tell them: exercise is not pleasurable at first, but constant exercise will make you develop mental toughness. In like manner, the crosses that God gives us are an exercise for our faith. As said earlier, the “great crosses” are opportunities to build great character; but the “little crosses” that come daily or hourly constantly test our faith.

Whenever we have an exercise in our faith, what should we do? Should we just go back to bed and pray for the whole thing to blow over? No; we are to take up our crosses, little and great, and as this builds up our faith, we will find these crosses a blessing.

Human Needs, Divine Deeds

15th Sunday after Pentecost B 2012

Mark 7:24-30 (31-37)

 Our Gospel readings for today are two examples of "miracle stories": the healing of the Syro-Phoenician woman's daughter and the healing of the deaf and mute man. The Roman Catholic reading for today is the latter portion of the reading, but here we will try to discern the basic structure of both stories and see what lessons they hold for us.

I. Our human need. (Mark 7:24-26)

Miracle stories often begin with a portrait of human need. The Greek Syro-Phoenician woman needs to have her young daughter needs to have her daughter healed because the daughter "has an unclean (ακάθαρτος, akatharos, 'unclean, impure') spirit". (In Matthew [15:21-28], her daughter is "demon-possessed" or 'demonized', from the Greek δαιμονίζομαι, daimonizomai, 'to have a demon'). In the section portion of the reading, it is the friends who bring the deaf and “mute” person (not actually mute: the Greek text has μογιλάλος, mogilalos, 'difficulty in speaking') to Jesus (Mark 7:32).

II. Our human plea (Mark 7:26)

Miracle stories often feature a human need which is presented before Jesus, whether it be physical healing, or casting out demons, etc. The woman fell before* Jesus and asked (ερωτάω, erōtaō, 'to ask') him to cast out the demon from her young daughter. Similarly, the friends of the deaf and "mute" man brought him to Jesus and begged (παρακαλέω, parakaleō, literally, 'to call [to one's side]', but here, in the sense of 'called out to Jesus') him to heal their friend. These are pictures of prayer: in the times of our human need, our first line of defense is to ask for God's help through prayer.

III. Our test of faith (Mark 7:27-28)

Unlike other miracle stories where the response is often instant**, in the account of the Syro-Phoenician woman, Jesus initially refused to help. In Matthew, Jesus first remains silent; then discourages that woman by explaining that he was sent only "to the lost sheep of Israel" (15:24 cf. 10:5-6); i.e., only to the Jewish people. Since the Syro-Phoenician woman was Greek, therefore Gentile, Jesus called her and her kind "dogs". (In the Bible, there are about 40 verses that have the word "dog", and nearly all of these use the word with a negative connotation.) As "dogs", "it is not right to take the children's bread and thrown it down to the dogs", that is, it is not right to take the blessings to the Jewish people and give it to the Gentiles!

Sometimes, when we come to God with our human needs through prayer, he tests our faith: sometimes through silence, sometimes through discouragement! But we must be persistent with our prayer, like the Syro-Phoenician woman. "True, Lord; but the dogs under table eat from the children's crumbs." In Matthew (15:27), "True, Lord; but even the dogs eat the crumbs that falls from the master's table."

In the Service of Word and Table IV, which is from the "old" ritual of The Methodist Church, we have the Prayer for Humble Access just before the Giving of the Bread and Cup: "We are not worthy so much as to gather up the crumbs under thy table." Then who is worthy to approach the Table of the Lord? "But thou art the same Lord, whose property is always to have mercy." We are not worthy; but God is gracious, and it is he who extends is grace to us!

IV. Our answered prayer (Mark 7:29-30)

Miracle stories often end with Jesus' response to the request: the sick are healed and the demonized are set free. Impressed with the faith and persistence of the woman, he answered her prayer: "For this word, go unto your way; the demon has left your daughter." In the account of the deaf and mute man, his "ears were opened and his tongue was loosed, and he began to speak plainly" (Mark 7:35). God answers prayer!

(Interestingly, two of Jesus' miracles involving Gentiles are "long distance" miracles: Jesus did not need to be where the sick person was to heal them. The other story is when he healed the servant of a Roman centurion [Luke 7:1-10].)

V. Our response to answered prayer (Mark 7:30)

Miracle stories often end with accounts of people's awe; and/or Jesus telling the person healed not to tell anyone. But those who are healed could not but help telling!

In the case of the Syro-Phoenician woman, we are not told that she became astonished or that she told other people what Jesus did for her daughter. Nevertheless, it may not be unreasonable to assume that when she saw her dsughter healed from the unclean spirit, she was astonished and told other people what happened!

But in the second story where Jesus healed the man (who we can presume to be Jewish) with the hearing and speech impediment, we have the "usual" end of a miracle story: 1) Jesus told the friends of the man (whose tongue has just been loosed!) not to tell anyone what happened. 2) Nevertheless, they could not help but tell: “And they were astonished beyond measure, saying ‘He has done all things well! He makes the deaf to hear and the mute to speak!’”.

__________

*The word used in Mark is προσπίπτω, prospiptō, 'to prostrate oneself in front of someone' while one word that Matthew uses (altough in another part in the narrative, after the 'second rejection', 15:25) is προσκυνέω, proskuneō, 'to kneel in worship'. This word has the root κυνέω, kuneō; which may be derived from the word κυνάριον, kunarion, which means 'dog' or 'puppy', with the imagery of a dog licking his master's hand. Perhaps the mention of the word proskuneō in verse 25 evoked the word kunarion in verse 26!

**In the later portion of the Gospel, Jesus, presumably immediately, took the man with a hearing and speech impediment and healed him. The way that Jesus healed the man is usual: his ways are not our ways.