Fire, Baptism, and Division

13^th Sunday after Pentecost (Ordinary Time/UM Kingdomtide), C

August 18, 2013

Luke 12:49-56

Introduction

Today’s Gospel reading is difficult to understand and to accept. It talks about Jesus wishing to bring fire on earth and bringing not peace but division. It walks about families divided against themselves and knowing the signs of the times.

Excursus: The use of a lectionary. It is often too easy to ignore or to avoid these texts altogether. It is often the charge of those who prefer to choose preaching topics according to the “felt needs” of the church that those who follow a systematic schedule like a lectionary are “legalistic” or even “boring”. They argue the preachers should be “free” to choose topics and texts that are “relevant” to the present time.

But I argue: the “freedom” to choose topics and texts may ironically be more restrictive than using a lectionary. Those who choose “relevant” topics may be in the tyranny of the immediate. This often leads to eisegesis, the reading of meaning into a text—often something that one wants. The use of a lectionary, however, can be a liberating practice: One does not have to flip through a concordance in a desperate search for a text.

Another advantage of using a lectionary is that it inculcates the discipline of study. There are times that the scheduled lections are difficult to understand or to accept. This forces the preacher to sit down and actually study the text. Studying a text makes the preacher look for meaning from the text—which is called exegesis.

Finally, using a lectionary forces everyone—lay and clergy—to confront difficult texts which would be otherwise ignored or avoided. This is (in the words of Al Gore) an “inconvenient truth”—in which we are judged by the Word of God itself.

I. I am come to send to send fire on the earth. (Luke 12:49)

In the Gospels, there are twenty-nine (29) verses that contain the word “fire” and in almost all instances this refers to the judgment of God or of Jesus. For example, St. John the Baptist says of the Messiah,

…whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner, but the chaff he will burn with unquenchable fire. (Luke 3:17)

However John Wesley, in his Notes Upon the New Testament, takes a different view: “To spread the fire of heavenly love over all the earth.”

At first glance, judgment and love seem to be mutually exclusive; until we remember that both are attributes of God himself. One of the ways he expresses his love is through judgment. He punishes evil because it is ultimately destructive to those he loves. If God allows evil run free on the earth, that is not love; that is negligence.

II. But I have a baptism to be baptized with: and how am I strained till it be accomplished! (Luke 12:50)

The Gospels contain two instances where Jesus referred to his passion and death as his “baptism”, as he said to the disciples John and James:

Can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with? (Mark 10:38)

Jesus also uses the word “cup” to describe the suffering the he will (soon) experience: On the night he was betrayed, Jesus prayed at Gethsemane: “Father, if thou be willing, remove this cup from me: nevertheless, not my wll, but thine be done” (Luke 22:42).

The ‘Sons of Thunder” answered’ “We can” (Luke 10:39), out of empty bravado. Later, when Jesus was arrested, all of them ran away: “Then they all forsook him and fled” (Mark 14:50). But Jesus did not waver from his mission:

…Jesus, the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God. (Hebrews 12:1c-2)

The message of Jesus’ suffering and death is a very uncomfortable truth. Perhaps the disciples did not want it to happen. (Peter told Jesus, “Favour thyself, Lord: this shall in no wise be unto thee”—Matthew 16:22.) But Jesus did not let this hinder him: “For the Son of man came not to be served, but to serve, and to give his life a ransom for many” (Mark 10:45).

III. Suppose ye that I am come to send peace upon earth? I tell you, Nay, but rather division. (Luke 12:51)

Jesus continues by talking about the divisions within the most intimate human relationships, the family: Father versus son; mother versus daughter; mother-in-law versus daughter-in-law (vv. 52-23).

Does this make Jesus a divider of families? John Wesley writes, “There being an irreconcilable enmity between the Spirit of Christ and the spirit of the world.” Wesley further explains that those who reject Jesus “will be implacable toward their very nearest relations who receive” him. Wesley concludes: “Now likewise there is no concord between Christ and Belial.”

Christians always strive for a harmonious family life. But the truth is that there are times when there are family member who give their lives to Christ while others don’t. And this can cause enmity within the family, because members who are Christians no longer share the worldly values that the non-believing members do. There may be a temptation to just give in to family pressure just to maintain quiet in the family. But when it comes to a choice between loyalty to Christ and loyalty to family, for the Christian, loyalty to Christ comes first.

Conclusion: Signs of the times (Luke 12:54-56)

Jesus ends with a saying about knowing the signs of the times. Those living in Judea in those days (as Wesley explains) know that when clouds rise from the west, i.e., the Mediterranean, it brings heavy showers, and it is so (v. 54). They also know that when the south wind is blowing, which comes from the deserts of Arabia, there will be sultry heat, and it is so (v. 55). Jesus rebukes the people (not just his disciples) that although they can discern earthly signs (like predicting the weather), they could not discern that the Messiah has come.

Even today, many people, Christians, think that the coming of the Messiah means the coming of material prosperity. But the “inconvenient truth” is that the coming of Jesus does not always mean the coming of blessings. It also means the coming of judgment, of suffering, even of division between close relations.

In the end, Jesus said, “Yea, and why even of yourselves judge ye not what is right?” (v. 57). Are we to do what is convenient or are we to judge what is right?

Image courtesy of Misioneros Sagrada Corazon de Peru.

Seminar - Komperensyang Pangwika 2013 at UA&P

Last August 14 (Wednesday), I attended a seminar sponsored by the Linguistic Society of the Philippines (LSP) and the University of Asia and the Pacific (UA&P) called “Komperensyang Pangwika”. It has the theme “Wika ng Nakaraan, Wika ng Kasalukuyan: Mga Isyu at Diskursong Pangwika”. It was organized by UA&P’s College of Arts and Sciences in Celebration of the Buwan ng Wikang Pambansa 2013.

I was at UA&P two years ago for the LSP’s two-day National Conference. But instead of taking the MRT to SM Megamall, I decided to take a bus straight to Ortigas. I was quite delighted that at least one bus line still goes straight up EDSA (given that bus from Cavite and Batangas now have go to the Integrated Bus Terminal at Coastal Mall). I got off Megamall and took a taxi to UA&P which was somewhere behind Megamall.

I arrived at the seminar hall at around 9:00. I was greeted by a group of students in Filipiniana attire. The lecture hall was already packed. A pretty girl miraculously found a seat for me and escorted me there—on the second row to the front!  I was seated right behind the lecturers!

Dr. Dungo (left, standing) responding to the presentation of Dr. Salonga (seated, back to camera)

I missed the first lecture, which about call centers in the Philippines by Dr. Aileen Salonga of UP-Diliman. (But I remember that this was her topic in last year’s LSP National Conference on “Language and Power” held at the Ateneo de Manila.) If I remember correctly, it is about the change in the identity of the Filipino call center agent in the service of foreigners, often from developed nations. I arrived in time for the response of Dr. Nannette Dungo of UA&P, who valiantly tried to deliver her talk in Filipino (I later found out that she is an English professor).

Dr. Vibar speaking on historical linguistics. Pretty heavy stuff.

The next lecturer was Dr. Arwin Vibar, also from the UA&P and a board member of the LSP. His topic was about the description of 17^th century Tagalog according to the Arte y Reglas de la Lengua Tagala, the first published grammar of Tagalog, written by a Spanish priest, Blancas de San Jose in 1610. (Amazingly, it’s available for download here [Spanish].) It’s a very complicated topic, involving 17^th century Tagalog and Spanish (he even showed pictures of the ancient manuscript)—which is pretty hard going for non-linguists. (I observed not a few glazed-over eyes in the audience.)

During the break where we were served cookies and orange juice, Dr. Vibar approached me and correctly remembered that we have met before. (He gave the same topic at the LSP Conference two years ago. I probably remembered that I asked a question about the new translation of the Roman Missal.) We talked about a point in Tagalog grammar called “case grammar” which Father San Jose amazingly was able to detect.

(Case grammar is a paper in itself. Let’s just say it’s the difference between forms of Tagalog verb; for example, nagbigay, binigyan, ibinigay, etc.—all of which can be rendered ‘gave’ in English, depending on the noun. We Filipinos know when to use each form without knowing the terms agentive, causative, locative, etc. There are as much as twenty-one cases!)

After the break, Dr. Leodivico C. Lacsamana (who also talked with me briefly during the break) of the UA&P gave a response to Dr. Vibar’s lecture. He talked about a few points on Tagalog grammar that Father San Jose missed in his scholarly tome.

Prof. Talegon, who spoke on J3j3m0n, is also the seminar director.

The final topic was about “Jejemon”, the convoluted texting style of Filipino youth today, by Vivencio Talegon, Jr. of UA&P. When he asked the audience if anybody knows about 1337 (pronounced “Leet”)  and I displayed a bit of hax0r cred by explaining what it is. (I’m not that kind of hacker—so if anyone messes with your Facebook account, it’s not me!) The lecture was responded by Moreal Camba, also of UA&P, who said that Jejemon is a form of resistance and solidarity of young people.

Prof. Camba responding to the presentation of Prof. Talegon.

At the last open forum, I raised a question on the lecture of Dr. Vibar and “missionary linguistics”. Since MTB-MLE (Mother Tongue-Based Multilinguial Education) is upon us, children will be taught in their “mother tongue” until they’re in Grade 3, when Filipino and English will be introduced. (That is another paper in itself. All I can say now is that MTB-MLE is a Good Thing.) Since we are just beginning in this venture, I reasoned that writing materials in other Philippine languages is a “missionary” effort. Dr. Lacsamana answered that even as we speak, a group of “experts” are ensconced a hotel in Manila (he won’t say which) who are writing textbooks for other Philippine languages.

I went away from the seminar with a handsome certificate and richer in the knowledge of our National Language.

Tech Review - ZTE MF70 3G WiFi Modem

 I have been looking for a pocket WiFi modem to fulfill my mobile (as well as non-mobile) Internet needs. My first mobile modem was Huawei’s E1553 USB dongle, which is capable of surfing the Internet using (from fastest to slowest) 3G, HSDPA, W-CDMA, and GPRS. I actually have two: one from Globe Tattoo and another from Smart Bro. (I had to buy two because Globe was faster at work while Smart at home. All you need to do is to insert a SIM card into the USB stick, plug it into a USB port, and click “Connect” on the on-screen dashboard. However, it could only connect to one device at a time—the computer it was plugged in.

I took a look at the pocket WiFi devices sold by Smart and Globe (click on the links to see the respective networks' products). Both of them offer devices like the Alcatel One Touch Y580Y. It’s basically a “headless” mobile phone with an LCD screen, a battery pack, and slots for the SIM card and the memory card (no keypad for texting or dialing).  But I found it prohibitively expensive: a postpaid plan can cost more than one thousand pesos a month while a prepaid pack costs around four thousand pesos up front. Plus, these units are SIM-locked to their respective carriers so cannot insert a SIM card from another network. That would mean I would have to buy two wireless models! I simply couldn’t afford it.

However, the greatest discoveries are often born out of serendipity. I was going around SM Hypermart Bacoor one time when I happened upon a kiosk of a certain local mobile phone seller (I forgot--gotta check) and a small box caught my eye.

It was a USB dongle; but unlike other USB modems, this one serves as a WiFi hotspot!

The staff members were very accommodating and friendly. They showed me that they are using the very same device, which was plugged into a USB charger that comes with any mobile phone. They patiently answered all my questions and even demonstrated the product by having me connect using my Android phone. To my surprise, the connection was very fast. Satisfied with the product’s performance, I purchased the unit.

The modem was package in an small, unpretentious box; so there is not much to write about unboxing it. The kit includes the modem and an instructions leaflet. That’s it.

In order to insert a SIM card (and/or a Micro SD card), one needs to snap off the plastic side cover. At first I was afraid of breaking the side cover but it does hold up to repeated opening and closing. (With a memory card inserted, the stick can also be used as a USB thumbdrive.)

It is truly plug-and-play (not plug-and-pray, hoping that it will work). Just insert any SIM card, plug it to an outlet using a cell phone USB charger or plug it directly to a USB port and voila! you’re ready to go. When connecting for the first time, you will be asked to enter a passkey that is supplied with the unit. (This also keeps the neighborhood kids from leeching off some free Internet.) No dashboard that will appear on the screen; instead your browser will be directed to a homepage where you can connect and tweak any settings (like change your passkey).

Since it doesn’t have its own battery pack, the modem needs to be plugged to a power source for it to work on the go. When I am about I plug it to my CDR-King Powerbank (also reviewed on this blog) and I’m ready to be a walking WiFi hotspot.

My WiFi router connected to a USB hub connected to my powerbank. Now I can enjoy wireless Internet at Jollibee. :)

I first field-tested during the elections last May 14. I plugged the device to my powerbank and placed it inside a small sling bag. My brother and I were able to while away our boredom by surfing using our mobile phones while waiting our turn to vote.

My WiFi router attached to my powerbank inside my sling bag. And that's a tin DVD case of Jason Statham to stiffen my bag.

Another test came in the way of an outing with my (former) co-teachers. As we were travelling from Cavite to Laguna I surfed to my heart’s content using my Android tablet. They thought my tablet comes with a SIM card until I showed them the modem in my sling bag. At the resort, I plugged the device to the wall and shared the passkey with anyone I with a smartphone or tablet. We all enjoyed the fast Internet connection. I was even able to access the Internet on my phone while in the pool! (The phone is protected by a waterproof case I bought in a recent trip to Palawan.)

I am pretty happy with the ZTE MF70. The only downside is that it does not have its own power. And it seems to suck up power from my powerbank pretty fast. (I have since learned to put the modem in a side pocket where it can be ventilated—it uses less power that way.)

The ZTE MF1 in action: Plugged to a standard USB charger.

* * *

Shortly after I brought the WiFi modem that I discovered that Cherry Mobile has released a WiFi USB dongle-cum-phone called the MF1 (click link to see the item on the Cherry Mobile website). It’s NOT an Android phone with tethering capabilities. It’s a very small, single-SIM mobile phone which can function as a WiFi hotspot. I’m wondering why it isn’t as popular as it should. I once checked it out at a Cherry Mobile kiosk and nobody seems to be noticing it!

Image courtesy of Cherry Mobile via AskHideki.Com.

The CM MF1 is around Php 2,000—about the same price as the ZTE MF70. Since it’s a fully-functioning phone, it could use its own battery when surfing on the go. I have been kicking myself that I didn’t discover this first, but oh well. I console myself with the fact of the phone battery’s small capacity, which is nothing compared with my 5,000 mA powerbank. I keep telling myself that I don’t need it.

Keep telling yourself that, darling.

(For reviews of the CM MF1, checkout Technoodling, WalkingCuriosity, and AskHideki.)

Watching and Working

Twelfth Sunday after Pentecost (Ordinary Time/UM Kingdomtide)

August 11, 2013

Luke 12:35-40

Introduction

Today’s Gospel reading opens with the words, “Let your loins be girt, and your lamps burning, And be like men that wait for their Lord….” (Luke 12:35-36, John Wesley New Testament). The theme of today’s Gospel reading is waiting for the return of the Lord—a theme that is associated with Advent. We will examine today’s pericope (a Greek word which means ‘to cut around’; i.e., the portion of Scripture that is read) in the light of its context: Luke chapter 12.

“Let your loins be girt”—According to Wesley (Notes Upon the New Testament), “An allusion to the long garments, worn by the eastern nations, which they girded or tucked up about their loins, when they journeyed or were employed in any labor.” Long garments may be a hindrance in work or travel; hence those who wear them wear a belt around their waist to tuck in their long garments. 

Me and a dear old member. I am wearing a rope cincture on my waist.

Among liturgical vestments, there is a belt of rope called a cincture which is used to secure the alb and the stole. (I used to trip on the hem of my alb before I discovered using the cincture.) To have ones “loins girded” is an image of preparedness, as in I Peter 1:13: “Wherefore gird up the loins of your mind, and be watchful and hope perfectly for the grace that is brought you by the revelation of Jesus Christ.” In the words of our day, “gird up your loins” would be equivalent to “roll up your sleeves” in preparation for work.

I.    Watching. In today’s Gospel reading, the Lord Jesus Christ speaks of us, his “servants”, to be prepared for his coming, just as men carrying torches while waiting for their Master to return from a wedding feast (v. 36). He further warns us that his coming will be at a time that is not expected: “for the Son of man cometh in an hour when ye think not” (v. 40); like the coming of a thief in the night (v. 39; cf. I Thessalonians 5:2; 2 Peter 3:10).

      Why does the Lord warn us of his unexpected coming? Perhaps he wants to warn us of the things in this world that may make us forget to wait for his coming.

      A. Greed. In last Sunday’s Gospel reading (Luke 12:13-21), Jesus uses the parable of the rich fool as a warning against greed: “take heed and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (v. 15).  Greed can make us so focused on earthly things that we may forget heavenly things. The rich fool is the parable had an abundant harvest and thought that he can now spend his life eating, drinking, and making merry; only for his soul to be required of God that night. “So is he that layeth up treasure for himself, and that is not rich toward God” (v. 21).

      B. Worry. In the next section, Jesus speaks about not worrying about what to wear or what to eat (Luke 12:22-31)—the Lucan version of Matthew 6:25-34. He says that we are not to worry about food or clothes because

                  1.   if God provides food for the “ravens” (v. 24) and “clothes” to the lilies (vv. 27-28) and the grass, so worrying is an exercise in futility;

                  2.   it is “the nations” (i.e., those who have not faith) that seek after these things (v. 30); and

                  3.   God knows all our needs (v. 30), and he is able to provide them.

            Worry about not having our “needs” for everyday life can leads us in a never-ending chase for all these things; making us forget to prepare for the Lord’s coming.

      C.  Love of money. Jesus warns of laying up treasure “for himself” and not being “rich toward God” (v. 21). He also speaks of laying up “treasure in the heavens that fail not, where no their approacheth, neither moth corrupteth” (v. 33) and concludes, “For where your treasure us there will your heart be also” (v. 34)—the Lucan version of Matthew 6:19-21. Matthew does not tell us how to “lay up treasures in heaven”, but Luke does: “Sell what ye have and give alms: provide yourselves purses which wax not old” (v. 33). It is similar to Jesus’ advice to the rich young ruler: “Go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven” (Mark 10:21).

            Wesley explains that this commandment does not apply to all:

            This is a direction, not given to all the multitude: (much less it is a standing rule for all Christians): neither to the apostles; for they have nothing to sell, having left all before: but to his other disciples (mentioned chap. xii, 22, and Acts i, 15,) especially to the seventy, that they might be free from all worldly entanglements. Matt. vi, 9.

      But still the essence is there. The love of money, the “laying up of treasures upon the earth” can make us forget laying up treasures in heaven and forget about preparing for the Master’s return. For those who is entangled with material things, the command for them may very well be to divest themselves of worldly treasure. “For where your treasure is, there will your heart be also” (v. 34).

II.  Working. In our preparing for the Lord’s return, does this mean that we are all to quit working and making a living? This may be a legitimate question, because St. Peter asked, “Lord, speakest thou this parable to us, or to all?” (v. 41).

     

      The Bible does not teach us to separate ourselves from the rest of the world and to live together in communes awaiting the Lord’s return. Apparently, this became a problem in the Early Church. Some people have used the Lord’s anytime return as an excuse for laziness:

Now, we command you, brethren, in the name of our Lord Jesus Christ, to withdraw yourselves from every brother [and sister] that walketh disorderly among you and not according to the tradition which he received of us. For you yourselves know how ye ought to imitate us: we behaved not ourselves disorderly among you, Neither did we eat any man’s bread for nothing, but wrought with labour and toil, night and day, that we might not burden any of you. Not because we have not power; but that we might make ourselves an example to you, that ye might imitate us. For when we were with you, this we command you, If any will not work, neither let him eat. Fir we hear there are some among you who walk disorderly, doing nothing, but being busy-bodies. Now such we command and exhort by our Lord Jesus Christ, to work quietly and eat their own bread. (2 Thessalonians 2:6-12)

The Lord Jesus then answers with the parable of the “faithful and wise” steward. In Bible times, a “steward” is a slave who is in charge of his master’s household. The steward is responsible for seeing that all the work is being done and that all the other slaves have their food. “Happy is that servant,” Jesus said, “when he cometh, shall find so doing” (v. 43).

In a similar manner, “stewards” who are found to be remiss and abusive of their duties shall be punished. Jesus spoke of a steward whose master is delayed in returning, so he proceeds to beat up the other man- and maidservants; then indulges in food and gets drunk (v. 45). When his Lord returns “in a day when he expecteth not, and at an hour when he knoweth not” (v. 46) and finds this steward unprepared, he will be “cut in sunder and appoint him his portion with the unfaithful” (v. 46) and beat him “with many stripes” (v. 47).

Conclusion

Today’s Gospel reading and its context teach us two things in which Christians live in tension: watching and working. These two are inseparable, and any attempt to separate these creates an unworkable dichotomy. Christians are to be watchful, prepared for their Lord’s return. But this does not mean that Christians would forsake their livelihoods. While waiting for the Lord’s return, Christians are to be productive members of society without being ensnared by greed, worry, and the love of money.