August 2024 Annual Journal of the DMC Students' Vol. 05 No. 01 | August 2024
ACKNOWLEDGEMENT OF COUNTRY Tt hh ee DWi vu irnuen Wd goerrdi pMeios ps iloe noaf rti he es aKcukl ni no nwal et idogne o n wa sh itchhe ot ruardriet isoi dn ea nl cc ue satno dd ioafn� isc oe sf tahree llaonc da t e d , Torr W e a s e n S d a t cr w k a h i n t e o I r w s e la l w e n d e d g e l e i r v t p e h , e e w o A p o u l r e s k s t r a o a n f l d i t a h p n is r a a n n y a . d tion. We pay our respects to Ancestors and Elders, past, present and emerging. W e caol omnmg si ti doeu Irns de li vg ee sn ot ou sa cpt ei voepl yl e ws o r k for reconciliation and justice.
3 Table of Contents From the Editorial Team 5 Life is a Journey 7 The Theology of Eucharist 9 Christ For Us Today 16 The Babylonian Exile 19 From Thailand to Australia 24 Tiwi Islands: Top of the Ancient Land 25 Faith Development Theory and Spiritual Direction 30 On This Rock I Will Build My Church 38 Christian Spirituality 41 Beginning With Jesus 45 Mission with Students as An Executive Board Student Member 48 The Exodus and Emmaus Journeys 52 An Exploration of Spiritual Art in Australian Aboriginal Religions 58 Reflection from the Gospel 64 Journey of Discovery on Palm Island 66 My Initial Experience in Australia 68
5 WJ o ue lrcnoemy ien g ti no F at iht eh 2 0w2i 4n ,t eoru r ee ds ti at ibolni s h eodf jdoi us cronua rl sdeeodfi ctahtee odl ot goy.t hI ne tehxepsl eo rpa taigoens , awn de apilma t f otrom cwr ehaetree sat u dvei bnrt as ncta nadnedl v ei ni nc ltuostihv ee ri ni c chr ittai pc aels tarnya loyfs irse, l ai gni do ussh at hr eo ut hg he itr, eunngi qa ug ee perTshpeecsttivuedsy. of theology is a journey—a qt euxet ss t, taonudn dt ehres t apnr odf ot huen dd i vqi nu ee ,s tt ihoen ss a ct rheadt hT ahvi se jionut rringeuye d i s h unmo ta njiut ys t f oa rn caecnatduermi eisc. pt ruarnssuf oi tr; miat t i vi es e xa p edr ei eenpcl ye t hpaetr ss ho na pa le s aonudr w oIrnl d vt hi ei ws , we tihnitcesr, aenddi tsieonns, e wo fe p ue xr pp ol osree. a dr ei v� leercstei n gatrhr ae yp aos sf i o nt o pa ni cds , s cehaocl ha r l ya rrtiigcol er owf i s do ou mr oc of nt ht rei bs uc rt ioprtsu. r eFsr ot omc otnhtee mapnocri ae rnyt t u h s eo t l o og t i h ca in l k de d b e a e te p s l , y ou a r nd wr r i e te �l r e s ct ch o a n llen th g e e r w e o le r v ld a . nce of theology in our modern M fo a rO m ru n a e t C io o o n f m t o m h f e u t h n c e i o t r y D e i ov m f in i r s e e s W l i i o g o n io r s d u o s Mf m i t s h i s e s i so D i n o o a n r r a i i s r e h y s i d s ial t o o gu f e os a t n e d r m an utu e a n l v r ir e o s n p m ec e t . nt In o a f w o o p r e ld n oi df et eonl o gdi ei vs i, d ewde bbye l i edvi fef e rt hi nagt cboenl iset frsu c at inv de conversation is essential. Through rpeesrps epcetcftui vl e se, n g awgee m ecnatn wdi tehe p edni f f e roeunrt u d n iv d id e e rs s t . anding and build bridges across t h eOhnoeuos fe tohfe f roerams ao tni so nwohfy tDh eo rDi si vh i nMea Wr uo, rads My eiasrssi oins airt ise cs o, hl l aa sb obreaetni v es upcac retsnsef ur sl hoivpesr atnhde r b e e l y a o ti n o d n . ships at an international level and p a rLtei ct u lma rel y hr ei gl ehvl iagnhtt a tj utshti s tthi mr eee: t h a t a r e Dorish Maru as a House of International and Intercultural Missionary Formation f o s Ot eurri n gc oa mn me nuvni ri toyn meemn bt rwa cheesr e ds itvuedres ni ttys, fornoema nv oa rt hi oeur,s ebnar ci ckhg rt oh ue inrdps e cr as pn elcetai vr ne s f, raonmd gCrhouwrchin. their understanding of the global From the Editorial Team
6 Dorish Maru as a Place of Hospitality and Welcome w ho e sW l p co e it m al i i n p ty r g i d t e c o o m o a m u ll r us n e w i l t v h y e o , s e v x o is t n e it n d b u in e s g . i n g T oh u i a s r oa npde n an etsess ti sa ma ecnotr nteor sotuo rn ec oomf omuirt mmeins st i ot no living out the Gospel values. Dorish Maru as a House of Formation with Openness and Dialogue o en p g e Oa n u g r e d ia f w l o o i r g t m h u a e t , d io i e f n n fe cr o e p u n r r t o a c g e v i s n i s e g w s p e t o m u i d n p e t h s n a ts s i a s n e t d o s df aei vt he .l oTph ai s naupapnrcoeadc hu npdr ee rpsat raensd ti nh ge mo f ttoh ebi er einffteecrtciovnenemcitsesdiownoarrlide.s in a diverse and to Threesaecehxamples illustrate how we strive beyond our traditional bmoi us sni do anraile s paanrdt nfeorsst he ri p ns e wf o ar n da s uSsyt na iondeadl ChuArscha.Province, we have embarked upon thheel p es yd nuosd at hl i nj oku trhnreoyu gphr owc eh sast , wwehdi coh wheal ls, wc ohual dt wd oe cboe ut tl edr di no tdhi fef emr eonnttlhy ,s aanndd wy ehaart swt oe cmoimsseioans-caernetlriegdioCuhs umrcishs. ionary order for a M su a pO r p u n o , r b w t e h e a a n t l d f h a o e n f n k ac l o l y u t o h r u a e g f f e o o m r r m e y n a o t t u o o r r f s c t a o h t n e D t i wo n r u o i e s r d h k tWh oa tr d wMei s ds ioo nianr i epsr ef opra rwi nogr l df umt uirses i oDni.v Wi n ee could not do what we do without you. Pi nl ve iatsee cuosn t itnou evtios ikt e eypo uurs i np ay roius rh epsr,a yaenr sd, elonccaolurage prospective candidates in your parishes—especially those considering a religious missionary vocAastiyoonu—ntaovcigoamtee tahnrdousgehe. the articles, we iennvgi at eg ey owui t tho t hp eo na dr ge ur mt heen tqsupe rs et isoennst erda ,i saendd, cc oo nn vt rei rbsuattei oyno. uWr hoewt hn evr oyi co eu taor et hai ss eoansgooni ne dg tshoemoelothgiinang hoerreafocruervioeurysonneo.vice, there is t s h e e eT k c h oe t u r o u r lo a th g g i e c e a t v o l e i n n q q u w u e i s h r t y e io n d n e , i m t t o a c n h d d a o s l u l e c b n o t g u , e r a a s n g d o e — u to r pa cr ke cnoonwcleeidv ge idn gn otthi oa nt so. uI tr ruenqduei rres st ahnudmi nigl i tiys, aml wo raey s t ol i mliet eadr n .a nAdn dt h aitt t hneercee sissi t aatlewsayas cr eocmomg ni itsmi negn t t ht aot tthhee pj ouur rs nu ei ty oi tf s ewl fi s idso ma s, i m pWoer t aa nr et ai smtmh ee ndseesltyi npa rt ioound. o f t h e w o r k oe xucri t ceodnttor isbhuatroer tsh ehiarvien sdi gohntes, wa int dh ywo eu . aWr ee he mo pbea rtkh aot nt hyios ujro uorwnna l t wh ei ol l l oi ng si cpai rl ej oyuorun etyo, tuondaeskrsbtaonlddiqnug.estions, and to seek deeper a b d o v uT e n h n d a t l n u e k r s e s . y T o h o u o g r e i f z t o h o r e n rs , jo l i e o n t f i n u g t s h e u e o s x l po l g o o y n r e a t t h n h i d e s discover the profound truths that await. In the Word, Albano Da Costa SVD Academic Dean, Dorish Maru College
7 t r a Ev ev leerry i nh ul i mf e a. Hn eboeri nsgh ei sn edvees rt i snteodp st oa tboen ae pwoi ti nh th, i sb us tt e pt rsaavne dl s i mt hargoiungaht i otnh teo ut hnei vlei mr siet ot hf o ui ns a� inndi tsy.o f Hk oi lwo me veet rr,e seavlewrayy sj os tuarrnt se yw i tohf al i f�ei ri ss t as jtoeupr, naesyt, emp yt oj obbeigs i tno at rjaovuerlnaenyd. Ski enec pe g o iInt gi, su ns ttiilll I frreeaschh imn ymdye smt i neamt ioorny. t h a t o n 1t h6et hmMo rany i n2g0, 2w3 ,i twh hreani nidt rwo pa ss sf at il ll li nega, r Il y s ient mw iyn tf oe ro twf oi nr dt hwea�si rbs ltotwi mi neg i nh aAr ud s, tsrcaal it at e. rTi nh ge wj oautrenre y d rf roopml e t st h ee vaeirrypwo rhte. r eT h earl eo n wg a st h ea sweanss ea bol ef tgor aatri tr ui vdee i na nAdu sht ar aplpi ai n, es ps se csi �i ni ccael l yI itnh atth es eDnosrei s ho fM aermu octoi omnm aunndi t y. hHa po pwienveesrs, tsut ar rnte da ni netwo qc uh ea spttieorn so,f wmoyu lldi f eI hbeer ea bwl ee ltlo? Wt h oe u l da t Imboes pahbel er et o imn a kteh ea c oDnotrriisbhu t i Mo na rt uo Cs loomw ml y uannist yw?e rTi nhgo ssei n cqeu et hs tei no ,ntsh ihs amv eo mb ee ne tn, andI intrtioedthetofutvuireew. the challenging and he na pj opyi nheosws ot of awc aa dl ke mi ni ca l inf ee wi n pMl aecleb, ohuorwn e t. oI tsaasvtoeutrheeafcaht isgtueep os fo tthhea tj oi tudr no ee ys na on td f eheolwl i kt oe ad e sbtui nradtei onn. iAs lst ht iol lufgahr , a wI a ya.wAalrl eo f tthhai st k et hpet mp hei l go os oi npgh, i ac na ld` tghoi innkgi .nOg nt he aot f I tlhi vee i mb ypios rht aonwt tt oo lsoaovko uf or rt thheedwo iws dnot umr ni ns , twh ehmi l es cootnhtai nt ut hi ne yg donIn't pthaessmmidedblye. of the hectic intellectual esonmdeeatvhoinugrs at Monash College, there was missing which is ca oc amdme mu ni ci `t y lai sf ep. eIct t i s tnoo t be ne o upgrhi oirf i ot yn. l y Tt hh ee community‘s life should also be considerate. The balance between c p o e g rt n a i i t n iv e e d a i n n d o m rd o e t r or t i o c g e a le in me a nt f s ul m l o u f st li b fe e . TMhaerrue fcoorme , msui nnci et y, I I a rmr iavdeed aant etfhf oe r tD toor i bs he iancvt iovl ivt ei eds i nt hcaot mI mpuanrittiyc'isp aptreodg r ianm .mAaldl et h ae smpaencyi atlh iinmgps rteoses ni oj no y oa nn d mb ee .g rTa theefruel f owr.e r e t h aFni kr sGt oodf sai nl l c et hIaht aIv ea lbweaeyns breei nmge tmo gbeetrh et or with the seminarians and their formators. I Life is a Journey Andy Fani SVD
8 pmaarst si c ii pn a ot ende oi nf t ha ne paacrt ii sohne s a, nwdh evno cI a �t ii rosnt ai nr rci vheadr g. eA totfhtahtet icmh eo,i rt haensde mI ai nl saor itaonosk wpearret ibny tphlea yc ihnogi rt, hwe hpi li ea naoc cf oo mr opna en yoi rn gt wt ho es oc hnog isr. Tr ehailsi s e�di rtsht a t emx pyepr ireensceen c et hi sa tn omt oandley ams ae swt hu od e ni nt , cbeurtt aai nl s oc oans t eaxnt s S VmDu smt i ps sr ioocnl aa irmy , JesIutsi-s tthreueWtohradt tion otthheerCsh. ristian faith, the mt h oe s tp or or il og ignuael wo fo rJdo hi sn 'Jse sGuos sCphe rl i scta, l wl s h tohme Word. Jesus Christ himself is the Euangelion, the Good News. Therefore, the Gt hoaot d oNtehwe rssm cuasnt b ee xsphearrieedn cwe i t ht hoetihr e rosws no jouMrnoetyheorf fTaeirthesian oJenscuesa. sked a Hindu if he kr enpelwi e da: n"dI dboenl i'et vke nd o wi n JJeessuuss. . BTuhte I Hkinnodwu MTeortehsear, tTheerne sI ab. eI fl i Jeevseuisn i sH gi mo o" .d l i k e M o t h e r t t h h a eM t o po t t e h h r e e s r o r s n T w , h i t e l h l r r c e o o s u a m ' g s e h e t ox t p h k e e n r oi s e w t n o G c r e o y d in a t d h ni r d c o a u t li g e f h d e witness of a missionary and every believer. Tb ehlei e vperress eanr cee a cotfu aal l ymtihses i oGnoaordy Na enwd s , a lal lni voitnwg rGi tot sepnewl . iBt he ci anuks oe nt hs eh el ei vtisn og f gpoasppeerl. iIst ims i swsri oi tnt eanr y b y a tnhde Sepvi er irty i n btehlei e vheera. r t Eoafc ha pweorrsdo nf ri no ma c oGnocdr,e twe hhiics ht o rwi ciatlhc oonttheexrtsi s ias wt hoevWe no ridn tboe cao md i es csotuhresaec, taunadl Gwo oi tdh NJ eeswuss. - a d vAesn tau r� ien ianl Mn oetl eb,o Iu rbneel i ea vn ed ti nh atth emDy onr ei swh Mh aavreu cj uo smt mbuengiut yn ,i s wa huinc hi q uwe ijlol ubr ne e yf utlhl a to If u ch n a fo ll r e g n e g t e ta s, bl a e nd exp th e e rie s n e c a e r s c , h st fo re r ng th th e en tr in u g e mt heea naicnagd eomf liicf e ,l iwf eh eotrh eirn i nl i tf eh e asst r ua ng g lSeVoDf m Liv e i m ng ber W . o B r u d t , a I ll am the su e r x e p , e w rie it n h ce J s es o u f s-t m h y e loiffea'srtj.ourney will become a beautiful work O Lord, if this path or journey is Your will Let the light of Your eyes illuminate the alleys of my life.
9 Introduction Ta nhde pE ruacihs ae r. iTs ht ei s Eauscahcarri i� si ct ei so bf et hl iaenvke sdgti vo i nb ge tt hh ee ps roeusrecne c eo f( aCnhdr issat icarni � i lci ef e) os fi nJ ec es utshCe hr er i si st itnh et hEe uf oc hr ma r iosft ,h iosnbeo dpya ratnadk ebsl ooofd .t Th eh r ob uo dg hy a in nd hi b s lo s o el d f-s o a f c J r e i� s i u c s e. C T h h r i i s st e a s n sa d y p w ar il t l ic f i o p c a u te s oa sn st ha ec r ha mi s teonrti c farl o bma c tkhger o euanrdl y o fc heuurcchha rti isl tl Vt haet ioclaong i cIaIl uanndde ras tl saon d itnhge amn do vperma cetni cte oo ff tehx ips l a isnaicnrga mt eh ne t hti os tdoaryy. Io f wt ihl le be eugcihna r ibsyt from the early church until the modern ea rnad. I cwe liel lbtrhaet ino ne x polfo rteh ihso ws a tchr ae mTehneto l ohgays been renewed since Vatican II. History of Sacrament of Eucharist before Vatican II Ls ha asTtrh e S e d u p w w p i o e t r h r d , h w s i h s a in d c d h is c h d i e p e e l i e s d s s s u th o p e f p o J n e s i s g e u h d s t t b o a e t h f a o th v re e e h h e ist d o i r e i d ca , l hav s e ou lo rc n e g be o e f n c th o e nsid C e h re ri d st t ia h n e Ev aurcihoaursi s vt .e rTshi oens es ianc c Mo uant tt hs eawr e 2f6o:u2n0d– 2i9n, MCoarriknth1i4a:n1s7–2151, :2L3u–k2e6.22:14–20, and 1 1 The earliest rSet.fePreanucl estototthhee eCuocrhinatrhisiat nins. the letter of 2 Since the La no dr d 'hs i sS uvpipc et or r my aorvkeerd dbeoat ht h ,J e istu sb' edceaamt he ca lne aer atrol yt haogsee twhha ot bhei sl i ecvreudc ii�ni x iJ oe ns u swfarso ma sI ta csrhi �oi wc i as l hdoewa t hJ ,e as ugsi vri ne cgeoi vf ehdi mGsoedl f' st ogGr aocde. ac on md mt huenni c ua tsee di t iann b ao ct ht vo of i ca ep pa rnedc idaet ieodn. Ht oe da ne dd i cbaetiendg , hai ms sweel fl l t oa sa hl l ioswdi ne agt hh ,i st oo wb en tl ihf ee place where God's work manifests in the 2 Tony Kelly, The Bread of God: Nurturing a Eucharistic Imagination (Liguori, MO: Liguori Publications, 2001), 17. 1 Paul F. Bradshaw and Maxwell E. Johnson, The Eucharistic Liturgies: Their Evolution and Interpretation (Collegeville, MN: Liturgical Press, 2012), 1. The Theology of Eucharist Agus�nus (Gusty) Siga SVD
10 wt hoart l cdo bmeec af ruosme ot hf itshteh ahnokpseg iavni ndg raecvtei or enn. c e 3 l b a e s iT t n h g s e u " p s p p y o n e u r o r p e a d t l i l c u o d gu o e t" s tp f o o e l r t n h o a e t r h r b e a l r o t s i o v . d e T s h o o e f f L C J o e h s r r d u is s 's t ' st huaptp e sr uwp pa se rt. h eA C hrreifsetri ae nn cceo nttoi n uaa t i o" nneowf ct hoev e ngaonstp" esl se a l ae nd di n Pb al ouol 'ds i swmr iat di neg isn, baont dh Mf o ar gt ti hv eenwe sdseos cf rsiibness" ai tss i nb eai ns gi n sohfef edr i"nf og r. Tt hh ee Lb oe rdc'osmS pu aprpeedr ' st os h at hreed Jme we ai sl ha l lcoowmemd ui tntaol of efaf esrt i nogf, aPnads s ot hv eer t iagnhdt lti hn ek bLeatswt eSeunp pt heer oa nf fde r etdhpe a rpa lalsecl sh able t wl aeme nb J essaucsr' ic� ircuec. i � i x i o n 4 The ckoinndception of this sacramental action as of sacri�ice continuing or pbeacrtaimcipeating in the sacri�ice of Christ predominant in Christian Theology.5 r in it u Tth a h l e e s N of e E w b u l c eh T s e a s s r in i t s a g t m , a e n t n d h t o p au r s g a h i a s e fo , m r is a m y d a el s i l n c it r v u i o b r l e g v d y e tghi fatt t ihsa td iisst icnocnt nf er oc tme de vt oe rtyhdea ya cmt se oa lfs .J eTshues dt huer iEnugc hh iasr ilsats tf rmo me aal lilsowt hheart l idtiusrt gi ni egsu. i sThhees Et huec hfaari itshtf uel ,s t ar ebvl iesahles s t thhee sci og nmi �mi cuannict ey oo ff Jeenssuusr eCsh r(i ss at 'csr ad me aet nh t aa ln) d croems umr ruencitoi onn , wa int hd houimr uinltitmhaetein, tceormimplbeteetwuneeionnh. is death and 6 C h rDi sutriianng w ot hr seh i p� i rcshta n gtehdr efer o mc ebnet ui nrgi e sa, fi ne lcl louwd sehdi pp mr ees ae ln tt os ao fc ebr reema od n ai anl dm we ai ln teh, aat pb rr ea ya ekri n go fo fa pt hper ebcri ea at ido,na nodv esrh atrhiensge o gf itfht se, batrteeanddananced. wine among all those in 7 Eucharistic worship was both au nn i teyx pi nr etshsei oena ral yn df a at h es rosu’ rec rea .oTf hCohsrei swt i ha no pwroarysehdi p toofgGe ot hde ar n dw ae cr ce e put na ni � ci eedo f i Jne s ut hs eai sr trhe pe irre s eLnotredd. t hTehi re iur n i tcye rwe mi t ho nCi ahlr i s at ci tni vhi tiys pg aatshs ei orni n g a un nd d e rr e stuhrer e cbtiisohno, p ' sa ngdu i dtahnecier iannddi c awt ei tdh t ht heei r es no ltiidr ea r icthy uwr ci ht h. eAasc hL aowt hl ee rr sthtaatnekssgitvhiantg t(he mysteries are called eucharistia), because they keep memory (anamnesis) of the blessings, sphr oo vwi d feonrct eh atnhde mc eonvter aul s atcot igoinv se tohf a nd ki vsi ni ne everything.8 r o l Te sh efroer wi nasst aannc ee mt he er g epnr cees boyft epra rwt iacsu l at or pB reecsaiudsee o voef r tthhee euus ci nhga r i sot fi c paas rs teimc ubl al yr. l i a n n vo gu lv a e g m e, en t t he a r t e th w a a t s ti n m o e. fe T e h li e n r g e o w f as lay a ct hoen ceearrnl y oCnh trhi set i ac no nccheuprt c ho .f As ysmy bmobl ioslmi s i na 6 Herbert Vorgrimler, Sacramental Theology ( 1 C 9 o 9 l 2 le ) g , e 1 v 4 i 4 ll . e, Minnesota: The Order of St. Benedict, 7 Martos, Doors to the Sacred, 219. 8 Michael G. Lawler, Symbol and Sacrament: A Contemporary Sacramental Theology (Mahwah, NJ: Paulist Press, 1987), 133. 5 Martos, Doors to the Sacred, 217. 3 David N. Power, “A Prophetic Eucharist in a Prophetic Church” in Eucharist toward the Third Millennium, ed. Martin F. Connel (Chicago, IL: Liturgy Training Publications, 1997), 34. 27-50 4 Joseph Martos, Doors to the Sacred. A historical Introduction to Sacraments in the Catholic Church (Liguori, Missouri: Liguori/Triumph, 1981), 217.
11 tsapni rgiitbulael irnedailci tayt.o rF otrh atth er e fvaetahles r sa ol af r gt heer c e h xp u r r e ch ss , ed th a e nd eu m ch a a d r e ist t i h c e l m itu y r s g te y ries bot o h f salvation present to those who ionf t lei nt ut irogni caal ll yweonrgsahgi pe d. Ti hn et o l i tt hu er geyx pwearsi erni cc he wt hiet hmsyasctrearmi ees nttha el ys yrme pbroelsse nt ht eadt , dai lslcolwo si ne dg pd ievoi pn lee r et aol i tcyo mo f eC hi nr itsot ' sc or endt ae cetm iwn gi t hd e taht he and risen presence in bread and wine.9 l t i h tu eI rn E g yu th c e o h fa M r c i i s o d t m d ic l m e c ue A n l g e i e b o s n r, a t i a n io n s n d te a c t d h h a a o n n f g k e b s d g e i i v n t i o g n g a a , lwi tausr gpye roffosr amc er id� i cper iamnadr si luy pi pn l iscial et inocne or na tl yh. eI rt tl ahnagnuaalgoeu, d a, ns adi doifnf eLr ea dt i nbiyn sat e saidn golfea pl irviiensgt r in a v th o e lv r em th e a n n t by in a t b h i e sho e p uc a h n a d ris p t rie h s a t s . L o a n it l y y sdheivfotetdion. to passive inspiration and 10 Consecrated bread and wine ae xpcpl euas ri v et omheaavnei n ag . sGi gr andi �ui caal lnyt, raant hd e rn et ahral ny pcoramymerunoiof nt, hanksgiving and receipt of the consecration and eploeivnattsi oonf t hc ea ml i teu rtgoy, baet l esaesetnf oarst hteh el a i ht yi.g h 11 Most people don’t ever receive cy oe ma r maunndi o bny a tphaer t F foruormt h oLnactee roa rn tcwoiuc ne c ial lceogmi sml auten iaotnl eoansctetah eyecaart. h o l i c m u s t re c e ive 12 A q uOi nnaes , oof bt sheer vc ehdu rtchha' st tghr ee aet utchheaorlios gt i awnass, di t i swt ianscat fhroolmy ot bh jee cott, ht ehre scaocnrsaemc reanttesdi nb rtehaadt ab ne ldi ewv ei nde t, hr aa tt hael rt htohua gnha i st awc raesdaapcpt ri voipt yr.i aHt ee tt oh er eevue cr he atrhi es t s at oc r at mh ee ncth, uGrocdh di ind on rodt eorf f et or mb uatk er abtrheeard taon dp wr oi vnied ae n Cohbrj iesct ti aonf sw owrist hh i pa, mb l ee sasnisn go f osfp iur int iut ayl swaittihe t yC. hArsi sat rf ee sl tu lwt , ht hi l ee rt he ce esi va icnr ga mc oe mn tm. Ausn iao nr e ws ual st , tAhqe uai nc tausa sl ittayt eodf tr he aa lt i, t "yT oh fe tuhni si t ys aocfr tahme emn ty, "s tai cnadl bi no dayn iost ht he er wk ionrddl e, d" T hi ne a(ctthivei t y reocfe pltoi ovne , wo hf )i c h t hies saancdr anmo tejnuts, ti st hteh ep or ewael irt yt oolfotvhei."s"s a c r a m e n t , 13 o C n h rTi t h s h t e ' e s R e pe u f r o e c r h s m e a n r e i c r s e s t . e in P n eg t r a h h g e a e pd E s u in c t hh d e a i r s i c t s o u t p ss i m c io o n o s s t f il il lt uu sr tgri ac tael s c tohneci er r tnhse. oIlto gailcs aol , hsipg ihr li itguhatl s, at nh de cuhnadlel erns tgaenodfapbrl ee s ewnht ei nng tthhei s si ni gan iw� iacya nt hc ea t oi sf tahned r eZswpionngsl ie ei nn gfaagi tehd i si ns t rae s cs oe dn .t eLnut itohue sr d an is d cu b s l s o io o n d, o w n it t h he Lu e t x h is e t r en s c e e ein o g f t Z h w e in b g o l d i' y s pt oo sairt bi oi tnr aatse j ub sett ws yeme nb ot hl i ec .mC ai sl v ii mn ' sp laatut se imb lpet, bthuet ist iitsuaatiroenaliatypptehaartshitsoprbeesenthtaetiomnoostf nuanced and well-rounded.14 14 David N. Power, Sacrament: The Language of God’s Giving (New York: The Crossroad Publishing 13 Martos, Doors to the Sacred, 242. 12 Marcel Metzger, History of the Liturgy. The Major Stages (Collegeville, MN: The Liturgical Press, 1997), 130. 11 Martos, Doors to the Sacred, 238. 10 Martos, Doors to the Sacred, 235. 9 Martos, Doors to the Sacred, 230.
12 w Ca a tI s h n o al m ic s o ad c s r e e a r n m n s ee C n , a t t b h n u o o t l t i c j i a u s l m s s t o , in th i n e t h e E a u nc a l h a r a r r r g o i e w s r t rr ee lni gdieoruesd s ehnosley. I tb y w atsh ea hwoolryd s i t e mo f, ca on nes xe pc rear ti ei onnt ,i awl l yi t hr e tahl ep rceaspeancci tey t ot o a rneyvoenael wH ohwo e lvoeor,kbeodt haot f itth ews ei t hs a cfraai tmh e- �ni ltlse,da sewy eesl l. ar es q utihr ee d r esct reoi pntg oi fn t ecronma lmi sua nt iioonn , owf hti hc he feeling of divine presence, were dgai svtei n cbtiirvtehlytoc oi nndteivmi dpuoaral irsye di nra tthheart tthhaeny cmoamy mhuanv ae l apdeor rc ee dp t itohne s Bolfe st hs ee dh oS layc. rPaemo epnl et cpor el lseecnt icvee lay,l o nbeu.t Ptehoepy l eema cahy hf ealvt e Cahdroi rset 'ds tt hh ee y Bel eascshe df e lSt a cCr ha mr i setn' st pc or el lseecnt icvee l ya, l obnuet. Ps pe iorpi tlue aml aayd av tatne tnadg em at shse yt o greetcheei rv, ebdu t wt ha es sdoisleploysidtieopnesn. dent on their own personal 15 How the Theology and Celebration of the Sacrament has been Renewed since Vatican II p e rVi aotdi c aonf h eI Ia l i nr egpfroers ebnot st h at h esoilgongiy� i caanndt Er eufcehr raerdi s tt ioc a sp ar a"cCt oi cpee. r n iWc ahnaRt e vs oo ml u tei o hn"a vi ne tt hh ee oo ll oo gg yy —a sa w e lcl haasnegcec l e siino l o gsya—c riasmo enne toafl the features that have distinctively shaped modern Roman Catholicism. This rS ee vc oo lnudt i oVna t wi c aa sn sCpoaur nk ec idl . bAy raennde wl eedd t of o ct hu es of unn Cd ha mr i setnat as l t, h" eS a"cprrai mm eonr dt "i aol ,f" Go ro db aasni cd atnhde cbheue nr c ha t at sh et hhee a"rstaoc rf atmh iesnsth" i fot .f ACmh ri di sstt ht haes rCehsrui sr tg eansc et h oe f " tphrei mcoorndci ae lp tS at chraatmreengta" r dosf GC ho rdi sat n," d itnhde i vc ihduuraclhs a sa rteh e c"os ma cpr aeml l eedn t toof cboenc os imd ee r t ht hee mqauneisf et isotna t ioofn hoofwC horni es t .mHi gohwt cCahnristth?e Christian become the body of 16 This heightened focus on swaict rhai nm eRnotma l a nt hCeaot lhoogl yi c i samn dr e seuclctleeds i oi nl o ag ny eg ve es tnu rger, e aatnedr esmy mp hbaosl i sa so nl i trui trugai cl aal c tsieolnf -, ec hx pu rrec hs s' si o n s aa nc rda ms ee lnf -t aa cl t u aclhi saartai cotne r o f atnhde ideInntityth. e years following the Second Vp ar at icctai cne C oh ua sn c iul , n tdheer gcohnuer c ha ' s neuumc hbaerri s toi cf ct rhaannsgl aetse. d I n iitni taol l y, o nt hl ye Laa t i fne wm ams so dwe rans ltaranngsulaagt eeds ;; laant edr, l atshtely, e nt ht iere l i tmu ragsys wwaa ss rt he si st ,r ut hc teu rReodm aa nn dm sa isms polfi � iteodd. a yB ei sc aau sme o roef bt hi ba lt i cpal la caens dg reeuacthe ar rei smt ipc h satsyi sl e o on f s wc roi pr st uh ri pe rc eoands iencgr sa tai onnd (cboemc amu us en iiot ni s rsattihl leer stsheannt i at hl l ye aw shiinc gh l eh ar ivtee bwei et hn ps ea rnmc tiitot en de dv abryi aRn ot sm, ae l)l. oI tf 16 Bradshaw and Johnson, The Eucharistic Liturgies, 336-337. 15 Martos, Doors to the Sacred, 257. Company, 1999), 225.
13 pa cetrsmt oi t sb et hcea rrrei ea dd i onug ts bayn lda yopt ehoepr l el i tausr wg i ec al l l. Icto nccaenl e bbrea t ecde lbe yb rtawt eodo rbmy o roen ep r ipersitess. t o r 17 t t h h e eT s m h e e a r s p e s r c i e h e n a s t v t ' e s a a d e l x j s u p o s e t c r m i h e e a n n n c t g e s e . a d T n a d h s e f au a n r l c e ta t s i r u o ln t h a i o n s f bt heaetn trheel o pc ar ti ee sdt amw aa yy fnr oomw tfhaec eb at chke wc raol lws do at hned ppreirefsotr mw opuul bd l i co f fwe ro r st hh iep . mParsesv i of auisrllyy, dt hi secmr e. e tPlyr, i ourp aut nt ht iel atl toadrawy, i t ht hhei s bpar iceks tt'os pB rl ei ms saerdy rSeascproanms ei bnitl i t yw aa ss a t mo i ns iesrtveer oaf st h ae pp rr eo av ci dhee rf. r eHqouweenvt ehr,o hmei l ii se sntohwa t eexxppel cati endt ht oe smc ar isps t ur ar at hl er er a qd ui ni cgks l. yH eb eucsaeuds et o l po wr e pma raes sf oe sr dh oi dwne' tv ce hr, ahneg eh ams ut oc hc hf roooms edfaryo mt o ad raayn. Ng eo wo f, awl teeerkneant de sp, r a yheer s af nr edq rueeandtil ny g s , aasns di s tosn t hi ne ph al avnen i ns ogmae l ict ue rregmy otnhiaatl i svaarni atti ci oi pna teedve rtoy weLeaky. people are becoming more farnedq uc ee nl etbl yr a pt iaornt ioc if ptahtei nwg e ei nk l yt heeu cphlaarni ns ti ni ng mt h ae nsye rpvai cr ei s bh ye sd. eLciitdui rnggy otne ao mp tsi opnrael pparraey ef or sr at hned rseoacdi ianl g sc, ownrsict ii on ug spnreasyse r sa nt hda t ps epresaokn taol ns ueietda bs l e o f mtuhsei c , p acrriesahtiionnge r s�, l o rsaell e c tainndg st hy em cbhoul ircc ha r, raanndg eomr geannt si s if no gr tthhee iwn toerrki oor f oaf wb ai cdkegrraonugnedo f apnedo p il ne wphl ao i wn o sr ikg bh ot . t hRi inc ht he er c li h tu u r r g c y he d s ir o e f c te to n rs hi o re n m a u f s u i l c l- d o ir r ec p t a o r r t s -ti a m nd e ba rarsai sn gt ion gh. a n dAlse aa rl le souf l tt ,hai s l aorrggea nniusmi nbg ear nodf pT ehoe pr el ef o ar ec ,t i vt ehley pe ua rc thi ac irpi sattiec i wn otrhseh ilpi t utrhgayt. Cf raotmh o lwi chsa te xi pt edriide npc er i onro wt o dt hi fef ecr os ugnrcei al tilny mclearngyy raensdpleacytps,eoapnlde. this is true for both 18 a sa ls cT o r a h m e r e e t n n h e t e wo o l e o f d g . y C h T b r h e is h e t i , nd a e l uw t c h a h e y a s r e is u s t t c a h r a a t s r is w t t i h t i h e s CC hh rr ii ss tt ; i ss itnhcee bt ahsei cdsehaadpaenodf wr ehs autr rt ehcatti obno doyf laoso tkhsel i kc eh uwrhc hi c hi si sat hsea ccrhaumr cehn.tAonfd Ci nh rsios tf airt mr eus us tr riencdt ieoend ei mn b ri at sc e ot hwen c r wo sosr ladn. d Tt hh ee er euvcehaalrsi st to mu sa kwe hs at th et hceh cuhr cuhr c. hT hl iek ee .uCc hh au rr icsht icsa ltlhteo bboedlyi koef iCnhsroi s ftasroaws iht atta iksetshiet sc shhuarpc he ft rhoeme tuhceh aerui cs ht adr ri satw. Ws eu sm iunsttoc ot hn es i dpears ct hh aa tl mt hyesct reor sys o, bf rCohkrei snt a. nT dh aptomu ry sotuetr. yT hb ee gcihnus roc nh iesu cehuacrhi satrwi s et i ca r ei nb riot sk e nv e, lriyk. e TC hh er irsetf oo ruer, l i ifne it sh eb rcohkuernc ha ni sd cpaol luerd otuot .bTe hbr rooukgehn eaunc dh agriivset ictasllleifde fotrothetalikfee of ptharetwoirnld. Wthee areJeaslusso’ rael ssou rt roebc tei oanc os imn cme utnhiet yl iof ef tohf et hr ies ecnh uCrhcrhi sits, 18 Martos, Doors to the Sacred, 261. 17 Martos, Doors to the Sacred, 260.
14 at h acto mi sm ubnriet ya kti hnagt di nrtaow st hues iwn ot or l dr ,e a ltiht ye ka ri ne gsdeoemi n grtehael i tt yr a, nt hs feo rrme aalti itoyntohfatthni sowwo wr l de itnhteor e dyievti nbee ccaoums emt huinsi oi sna bpui ltg rwi me j oaur er n ne yo. t s th h e o Bi u r e l r d p n r b i i e v e r a a t e m s t h a a i g t d e n i s n e : t g tp o "E l a d u c r c e a h s w a , r t p i o s e t o i h c p e ll e p l i o t t u u h t r e g o m y f bp reet tayk dsoewl f n- i nttheer ebs ta, r r i teor s oofv eergcootmi s em atnhde as or tcii�ai cl i aa nl da nedc oo nf toemn idce cs ltar susc,t irvaec ed, i vains di o ne sv eonf of age”.19 This eucharist therefore like Rt i amhen we re scaei dl e bs hr aotuel de uscchaar re i suts, tbheec ac ruos ses etahcaht sdeens isree os ,f tshuer rtehni nd ge sr i nt hgatth seos ei ml f -peogrot, aangte, nadnad, bv eercyo ml i fee ipsatrot goifv et hhei mb os edlyf foofr Ct hher ilsi tf ewohf ot hs ee woforld to nourish the world. This building community, this creating and cs he laerberda tei nugc hoafr i scto mi smnuont imt ye ba ny t wmaeyr eolfy tfhoer trhe fee rleonc cael taor etah. e Iwt ohral ds adte el apr gaen, de s pa ebci di ai nl l yg tshuof fseer gt hr eea tb apsoi cr t ihounns g oe rf st hoef fwooordl,d j uwsht iicceh, a st n a d rvi t n ru g, th t . he Th e e ns n la e v e e d d s a o r f e t t h h e e p o o b o je r, ct th o e f eBvaeursyc h t sr tuaet e se: u"cWh aer icsat inc s tciol lml imv eu naint yd. bAi ds oc ot hv ee rnsa nl itv ew ibt he cGa uo ds e a wn de aalrl eo fd hr auwmna ni ni ttyo i na toht he eer us c uh lat ri mi s ta, t ewl yh errees uglitvsi nign osna ev 'isn gl i foe nfeo' sr ofuwtunr.eTohfisthperwovoirdlde.s" us with hope for the 20 o u rArcecnoer dwi endg Etuoc hSaercios tn wd aVs amt iec aa nn t Ct oo ub nr icni gl , ae bmobuot dtihme e rnet naenwdasl uomf mC harriys toi af nt hl ei f er .i cAhse st hoef oo uu rr feavi tehr,yedua cyh lairviesst , htarsa nt shfeo rpmo wtehre mt o, taankde dc oi vni tnai cs te w ti ht he mt h e bsya v ibnrgi nagci tni og n tohf e Cmh r i isnt t. o 21 Pu end� irnoi s Ah er rdu pme eoanl ”c. e Ws ahi de :n “ Ewuec h al er iasvt e i s t ahne eCuhcr hi sat r ibsut twwe ea rme un sotu rni os hwe db ea s t thhee bbooddyy oo ff Ct hher iws tofrol dr tthher owu gohr l do uarn dl i f ef e oe df saancdr i �ni coeu rains dh sneortvai cc et u. aWl l yh ecno nwc leu dl ei na vg ea erui tcuhaal rai sc tt , wwee aa rr ee iannvdi tseedr vt ioc el itvoe oet hu ec hr sa ri ni s ct iocn ltiifneu oi nf gsCa hc rrii�si tc’ es mission. Conclusion o f Itnh es us ma cmr aamr ye, ntth ee uhcihs at or irsi ct asl hboawc sk gur so utnhde do fe vt heel oepumc he anrt i satnfdr otmh et hdey ne aarml yi cc hmuor cvhe mu ne nt itl tboedeany. rMe naenwy ecdo nsci enpc et s Vf raot imc a nh i sItIo, r ya s h at hv ee cChhur irscth- c’ se nv iter we d o nt hsaat c rtahme eenut cbheacroi smt ei sm ot hr ee wc hauyr c ht o, t hlei vpee oCphl er ias rt ’es t hme ibs os idoyno. f WC her, i s tt ht oe bb el ecsosmi neg s two iot nuer sbsr o tohf e r Cs ha rnids ts’ si s t el irfse. a n d 21 Paul Bernier, Living the Eucharist, 27. 20 William J. Bausch, A New Look at the Sacraments ( 1 M52 y . stic, CT: Twenty-third Publications, 1983), 15119 Paul Bernier, Living the Eucharist: Celebrating its Rhythms in Our Lives (Mystic, CT: Twenty-third Publications, 2005), 27.
15 Bibliography Bernier, Paul. Living the Eucharist: Celebrating its Rhythms in Our Lives. Mystic, CT: Twenty-third Publications, 2005. Bausch, William J. A New Look at the Sacraments. Mystic, CT: Twenty-third Publications, 1983. Bradshaw, Paul F. and Maxwell E. Johnson. The Eucharistic Liturgies: Their Evolution and Interpretation. Collegeville, MN: Liturgical Press, 2012. Kelly, Tony. The Bread of God: Nurturing a Eucharistic Imagination. Liguori, MO: Liguori Publications, 2001. Martos, Joseph. Doors to the Sacred. A historical Introduction to Sacraments in the Catholic Church. Liguori, Missouri: Liguori/Triumph, 1981. Metzger, Marcel. History of the Liturgy. The Major Stages. Collegeville, MN: The Liturgical Press, 1997. Lawler, Michael G. Symbol and Sacrament: A Contemporary Sacramental Theology. Mahwah, NJ: Paulist Press, 1987. Power, David N. Sacrament: The Language of God’s Giving. New York: The Crossroad Publishing Company, 1999. Power, David N. “A Prophetic Eucharist in a Prophetic Church” in Eucharist toward the Third Millennium. Edited by Martin F. Connel. Chicago, IL: Liturgy Training Publications, 1997. Rahner, Karl. Vorgrimler, Herbert. Sacramental Theology. Collegeville, Minnesota: The Order of St. Benedict, 1992.
16 Ti dheen t it�ei ea dc hteor t hi se pae o� pi gl ue rwe h toh ha ta v eh aas d be seierne tt oo dsaayv’ se owtohrelrds tbeya cthe ea rcsh i no fgt eann dl i nakc t itoon .t hI ne ea dsuc chaotoi ol . nI n� i et lhdi ss uc oc hn taesx at aj onbd arse ag at reda icnhge rt hi ne qwuhei sc thi oi sn “ Wt hha ot i si s C ho rf fi se tr ef od r ub sy t oBdoanyh? o” e af fnedr cs tounds ei dnet sr i hn agv eo ns teu doi fe dt ht he i st hs ee mm ee ss t eirn, wwhhi caht ii ss J sees euns ’ ma si nai s ttreya icnh eWr o frodr a nt hde Dpe ee do p, Jl ee s ui ns tt oe adcahy ’tshlei f et r. uHt eh iosf tlhi fee oannldy at et at chheesrawmheot icma ne sbheoi nwg s .pTehoipsl er e �hl eocwt i o tnowbi lel e bx pe trteesrs Jheus umsains aantedapcehaecret.hrough his preaching about love Jesus is a teacher of love. L al o l r y L d o u y u k o r e u s r1 o 0 u G: l o 2 a d 5 n - w d 3 i7 w t hi s t a a h y l l as y , l l o “ y Y u o o r u u h r e s s h a t r a r t e l l a n l n g o d t v h e w a t i n h t d h e wy oi ut hr saelllf .y” oTuhre mmi anidn apnodi nyt oouf rt hnies i pg ha sbsoaugre ai ss aa bn od u ti tg i vi si n gi nl o vt he et o sGaomde wsi tehn sael l yaosu ryloi fuer, nG eoidg hi nb oaul rl . cTaop laocvi tey Gaosd amheua mn sa nt o bl ievi en gw. iTt ho lborvi ne gG ot hde a lsspoi rmi t eoafn sl otvhea tt op eGo opdl e ienf f oervte rt oy sa ibnogul et lt ohvi ne gi ni nt ht hi se icro lni ft ee .x Pt rsehaocwh isn Jge souf sJ eassu as teesas cehnet ira l oo ff b leoi vneg. a mJ e os un sg ppe roopcl lea iwmhsi c ht hi es tl oov li onvgey oGuord naeni gdh bl oovuer pmeiogphlte baerdo eu�ni ndeydoaus. aI tn caacnt i bo ne taoc caecpc teipntg wt hheoi ry onuart ino eniaglhi tbyo, ut hr ei isr. uniqueness, and their physical aa pb op ue at rl aonv ec es. i n Jcees uJ ess u sa drve iaslei sse s tlhoev e pi se voipt al el ipne ospol cei ect ayn na on td wHeel c onmo tei c et hs e wki ti nh go du ot ml o voef Gd eocdl.a rAes t ha et ke ai ncghdeor,mJ eosfuGs ohdassi nac emdi sesciloanr i nt og tphreoclakminagtidoonmof tohf e fGoorgdivenmeessanosf stinh.e 1 Dt haen ikeilnJg. dHoamr r i onfg tGoonda gi sr eae s mt haai nt pt rheeamc he i nogf Jesus' ministry among the people.2 1 Thomas P. Rausch, Who Is Jesus? An Introduction to Christology (Minnesota: Liturgical Press, 2003), 87. 2 Daniel J. Harrington, Jesus A Historical Portrait Christ For Us Today Krisna Papalesa SVD
17 Tmhi sosmi oans oP.f RJ easuussc, h t hs et a tdees c ltahraatt i oa bn o uo tf tt hh ee f t o h r a g t ive is nes a s lm of os s t ins ne is ar a . sign of salvation 3 He adds that ft oh reg idveebntess, sf ri enetdhoi smc of rnotme x tt hmee pa na ss t r el i af el i sai nn dg recovering of relationships. In Jesus’s tGeoadchinagn,d thtishemecaonms mreucnoitnyciliation with .4 Daniel J. Hp raersrei nngt t oe nn t iatdy d as ntdh aJte sGuosd ’iss kt hi neg dkoi nmg di os ma itself.5 This perspective brings people to t� ihgeu ruen doef r shtiasn dp irnega cohfi nJ eg s. uFsr aans kt hJe. Mc eantterraal aGrogdu eJse st uh sa t sbhyo pwrse ahc ihs i nmg easbsoi aunt i tch ei dreunl et i toyf. FthreankSaJ.vMioautreraGoadrguweshothattrathnesfMerersesdiahthies danivdinberindgimseanlvsaitoinoninto�tlheeshmto save people .6 Jesus through hp ieso ptleea ci sh isnege na na sd ahti se a cphreers eonfc el o vaemwo hn og dt aol ek ss nf oort ot hnel y ssapkeea ko fa bootuhte rhs i mwsheilcf hb ui st se as lsveantti ioanl . t oJ ebs ue sk naos wan tbeya cpheeorp l oe f s ilnocvee hi es nb eo ts oe ne nl y bsyp eo af fkesr ibnugt hailss ol i ftea koens tahcet icorno.sIst ac na nd hi se aciommeeds aatg as ianv ifnr og mt hteh el i free soufr rpeecot ipol ne tahnadt guiding people to be better human beings. Jesus is a teacher of peace. s C i o n nL c � e i l v i i c t n t h , g e m in f i a s c s in t o t c e t i h r e p a ty t r e h p ta a e t s o i o p b n l e e e o n a f r et c h h i d a nl i g l f e f s e n , r g e a i n n n t d g . ma nadn y f ui sl sl u eosf i nh osrorcoire. t yTmo a kper elvi ef en td i ft�hi couslet mp eaatct ee risn, snoeceide tay. cIonmt hmi so nc ounnt edxetr, stthaen di di ne ga oo ff pk ienagcdeofmr o mo ft hGe otde a cwhiilnl g boef J ue ss ue fsual .b oJ eust ut sh’es mi s i spsrieopna irni ntgh et hwe o kr li dn gadsomme notf i oGnoedd. bI ne f ohri es ps or emaec he il ne mg oe fn tt hs eo kf ipnegadcoe ms uocfhGaosdr, et shpeer ce t ai nr ge paneodpsleer’svidciegtnoitpye, forpeleed. om from oppression, 7 Albert Nolan argues tkhi na gt d tohme opf rGe oa dc hsi hn og wos f u nJ ei tseuds l oavbeo aunt d t ahne attitude of serving in the community.8 He ak di ndgsdtohma t ot hf eG po rde ar ce hv ei nagl s o Gf oJ eds uass aab oGuotdt hoef cwohmi cpha s“ rs ei ol ena, s feosr Giot di ’ss ph ou wmearn i nc ot mh ep wa sos ri ol dn, tmhieraocnlelyopf otwheerktihnagtdocman.” bring about the 9 It reveals that hmuemr cayn obne i ontghse rhsa vaes tl oh ne g p aosw epre otpol eh aavr ee wp oi lwl i enrg tt oo dcor e iat t. e Ap ehaucme a sni nbceei nJge shuass ht ha es go ibvveino utsh ei nmt ht eh eg oasuptehlo or ift yJ o ht on d1o4 : 2i t7. , Itth ai st Jpeesaucse sI agyi vs e “tPoe ay coeu . II dl eoa vneo t wg ii vt he tyoo yuo; ut ha es the world gives. Do not let your hearts be 7 Thomas P. Rausch, Who Is Jesus? An Introduction to Christology, 91. 8 Thomas P. Rausch, Who Is Jesus? An Introduction to Christology, 91. (Cincinnati: Franciscan Media, 2007), 21. 6 Frank J. Matera, New Testament Christology (Louisville, Kentucky: Westminster John Knox Press, 1999), 245. 9 Thomas P. Rausch, Who Is Jesus? An Introduction to Christology, 91. 4 Thomas P. Rausch, Who Is Jesus? An Introduction to Christology, 87. 3 Thomas P. Rausch, Who Is Jesus? An Introduction to Christology, 87. 5 Daniel J. Harrington, Jesus A Historical Portrait, 26.
18 t( rJ oo hu nb l e1d4, : 2a 7n )d”. d oT hnrootu gl eht tt hh iesmp abses aagf rea iids cploeua rr s tah ba tl e sJ es isnugs owf pa ne at ecde tao tpheea pc ee,o ps loe . hI ne ap de da ci tei o nt h, r oJ eusguhs aacl st ioo ns. h Ionw st h eh o gwo s tpoe l g oe tf M so a ld tt i h e e rs w . 2 I 7 n : st 2 e 9 ad Jes o u f s w in a s s ul i t n in su g lte t d he b m y th o e r �rieglhy ti ni ngg own i tGhotdh’ es mw, i hl l e. Twhaes wc aalymJ eqsuui es t f, aacneds ti nh et hmea wt t eorr lsdh. oBwost hp et ho ep l ge ohsopwe l st opgr oe tv ep et ahcaet Jesus is the source of peace and that asking faonrdpteoaccreeafrtoempehaicme. is a way to have peace w an o d r I ln p d c e t o a o n c d e c a . l yu T s s h i i o n e n c t, e e J e h a s c e u h u s in n i g i s q t o u h f e e l l y t o e v t a e e c a h i c s e h r e s i s h n o l o tw h v n e e bk iyn gudnodme r sotfaGn oddi n agnodf aht i st hperseaamc hei nt igmoef itthies aulnsdoersatansdoinugrcoef pteoaceoibntathine waorldb.eTttheer tgeoascpheiln og f oLfu kl oev1e 0 c: 2a5n- 3b7e arnedv et ahlee dt e ai nc h ti nh ge o1f4p: 2ea7c. e can be found in the gospel of John Bibliography Harrington, Daniel J. Jesus A Historical Portrait. Cincinnati: Franciscan Media, 2007. Matera, Frank J. New Testament Christology (Louisville, Kentucky: Westminster John Knox Press, 1999. Rausch, Thomas P. Who Is Jesus? An Introduction to Christology. Minnesota: Liturgical Press, 2003.
19 Tt hhee f Ba iat bh yol of np ieaonp el ex ial en dh at hs eb ed ee nv eel sospemn tei na tl toof si nc sr ei pptaurraeb. l eT h ef r oBma b y ltohnei a np oel xi tiilcea lh a as s bpeeec tn, fJoerremmaitaiohn 2o9f :1t-h1e4. BiTbhlei,s Pessaslmay 1w37ill anbde cBoanbcyel or nn ei adn Ewx ii lteh b atsheed omn eaapnoi nl igt i c aolf p otihnet oc of n t rviibeuwt,i o nc oonf ttihneu eB a bdyilgogniinagn e xi ni lteot o tt hh ee feoxrpme raitei on nc e oi nf tthhee EBx ii bl el et,h raonudg hp oPrstarlamy 1t 3h 7e and Jeremiah 29:1-14. The Babylonian Exile through a political point of view The Babylonian Exile started when Babylonians invaded Jerusalem in the sixth century.1 In the early sixth century BCE, Nebuchadnezzar II the leader of Babylonians invaded Judah for the first time and laid siege to Jerusalem in 597 BCE.2 Lain Provan, V. Philip and Tremper Longman argue that the relinquishment of Jerusalem to the Babylonians in 597 BCE and the exile of the kings and their followers including workers, administrations, and some citizens commonly known as “the exile” (586-539 BC).3 The Babylonian Exile also means the Babylonian conquest of Judah and the destruction of much of its infrastructure.4 Politically, the main reason for Babylonian Exile happened as Nebuchadnezzar was eager to control Judah.5 Judah in pre-587 has a strong foundation as a national theology. The national Theology consists of three important things that are firstly, the Jerusalem temple which is believed as the place for YHWH’s presence and protection. Secondly, accepting the King of Judah is always the descendant of David and thirdly, the land as promised to Abraham.6 John Hill argues that the three national theology of Judah is known as 1 Lain Provan, V. Philips Long, Tremper Longman III, A Biblical History of Israel (Louisville: Westminster John Knox Press, 2015), 381. 2 John Hill, Constructing Exile The Emergence of A Biblical Paradigm (Eugene: Cascade Books, 2020), 11. 3 Lain Provan, V. Philips Long, Tremper Longman III, A Biblical History of Israel, 379. 4 John Hill, Constructing Exile The Emergence of A Biblical Paradigm, 4. 5 Lain Provan, V. Philips Long, Tremper Longman III, A Biblical History of Israel, 381. 6 John Hill, Constructing Exile The Emergence of A Biblical Paradigm, 10. The Babylonian Exile Krisna Papalesa SVD
20 divinely ordained.7 John Hill adds that the invasion by the Babylonians, the destruction of buildings including the temple and the deportations of some of Judah’s inhabitants all need to be understood against the background of the national theology.8 In addition, Nebuchadnezzar politically conquered Judah by carrying King Jehoiakim off to Babylon in chains and put a new king which is Jehoiakim’s uncle Mattaniah, who was given the new name Zedekiah.9 King Jehoiakim surrendered to the Babylonians, together with his family, his servants, court officials, and “the elite of the land”. They were deported to Babylon, along with soldiers and skilled workers.10 In the process of applying his idea, Zedekiah changes his mind. Lain Provan, V. Philip and Tremper Longman state that Zedekiah broke his covenant to Nebuchadnezzar as he knew that Babylonian rule in Hatti land was weak, and he believed that Egypt was strong enough to opposite the Babylonian army and to help the rebellious states.11 Unfortunately, the Egyptian army could not handle the power of the Babylonian siege. The result is Judah fell in 587 or 586 after two years, will all supply of food exhausted.12 The chaotic events in Judah were not finished because Nebuchadnezzar continued to destroy the city, executed and exiled many of Judah’s leading citizens to Babylon and demolished prominent buildings such as temples and palaces.13 Moreover, the most devastating moment for the people of Judah was when they lost the temple of their God.14 The destruction of the temple many to be killed and some were deported to Babylonian portrayed the miserable situation of the People of Judah. Babylonian exile seems an image of suffering and the end of life. Ralph Klein defines Babylonian exile as links to death, deportation, destruction, slavery, loss of God’s presence and devastation because of political issues.15 The significance of the Babylonian Exile for the formation of the Biblical text retPuernoepdle tofroJemrutshaeleBmabinyl5o3n8ianBCEEximleawdehoa bBiigblecotnetxrti.bution to the formation of the 16 Donald Harman states that o re n l e igi o o f us the e p li r t o e min h e a n ve t ph a eno h m om en o a ge i n s is t e h d e perspective on Yahwists, they have a monotheism of belief in God and are strong ifnaitphr. eserving their religious source and 17 The religious elite brought the 12 Lain Provan, V. Philips Long, Tremper Longman III, A Biblical History of Israel, 382. 11 Lain Provan, V. Philips Long, Tremper Longman III, A Biblical History of Israel, 382. 16 Donald Harman Akenson, Surpasiing Wonder The Invention of The Bible and The Talmuds (New York: Harcourt Brace & Company, 1998), 64. 13 Lain Provan, V. Philips Long, Tremper Longman III, A Biblical History of Israel, 382. 17 Donald Harman Akenson, Surpasiing Wonder The Invention of The Bible and The Talmuds, 64. 15 Lain Provan, V. Philips Long, Tremper Longman III, A Biblical History of Israel, 385. 14 Lain Provan, V. Philips Long, Tremper Longman III, A Biblical History of Israel, 383. 10 John Hill, Constructing Exile The Emergence of A Biblical Paradigm, 11. 7 John Hill, Constructing Exile The Emergence of A Biblical Paradigm, 10 8 John Hill, Constructing Exile The Emergence of A Biblical Paradigm, 10. 9 Lain Provan, V. Philips Long, Tremper Longman III, A Biblical History of Israel, 381.
21 Hc oelbl ercetwe d er edliitgeido uasn dt eexxtp a nt hdaetd dhua rdi n gb et ehne Babylonian exile.18 Four major books were bt hr eo uGg ehnt efsriosmK itnh ge s Btahbayt l ot nh iea ng rEexaitl ee. dFiitrosrt-, wJurdiateisrm'shadMaginnvaenCtaerdt.a, TBhiilsl owf aRs ighthtse, Declaration of Independence and Constitution.19 Second, the people bring tBhaeb y lporni ieasnt l ye x itleexst t ht ahta t i s f okcnuosw no nP s atlhme today.20 In Psalm is quite old, still following t e h x e pr b e a ss s i i n c g pa e t a te rl r y n i o d f eo sc lo ri g p y tu a r n al d in s v o e m n e tio o n f , wr eol artdes t optohret reaxyp errei ecne nc et osf i tt hu ea tBi oanb y lwo nhiiac nh Exile.21 Third, bringing the Major Prophets wreht uor nwi negreexpi laer ts u cohf at hs et hke i t�bi rasgt poaf r tt hoef IJesareiamhiah(chthaapttehr as 1a-39e)x;platnhaetiobnoookf thoef seixtpueart ii eonnc e Jiund e aBn as bwyhl oonliiavne d i ne xEigl ey,p t atnhde tshuec hp ae so pf al em wi nhe o, s eunf fceor ui nngt earn wd ipt eh s tl ii fl ee nccrei s. i s 22 Tl i khee Af omuorst h, H, ot hs ee a w, J oo rnka ho, fJ ome li,nOo br apdri aohp haentds Micah.23 E. Janssen interprets that during tt oh oe keax irl ei cs ppoenr si oi bdi lti ht ye t or eel idgiitosuosmceo mt e mx t su na intdy it was believed including the Dl aemuet enrtoa nt ioomn i satni cd ah i svtaorriye, t y t hoef pbrooopkh e toi cf passage.24 In widely expression, Susan HB aabbyelro nc oi amnmeexni ltes at ht at th et heenidn �cl uoennt rcieb uotfet ht oe tahlseodevelopment of the Hebrew Bible and on the New Testament’s understanding of the mission of Jesus.25 The Babylonian Exile is portrayed in Psalm 137 and Jeremiah 29:1-14. c e o xp m Pe s m r a i u l e m n n c a e l 1 o 3 f l 7 a t m he e i n n g c t r l s o u . u d p e I s t o f t p h p e e o o rp tr l g e a e yn i s n r e e x th i o l e e f wo fhhoo pa rees ifnucl le ot fh emdi seesrt yr ,u sc ut ifof enroi nf gJ e, raunsda lleoms s. “dBoyw nt h ea nr dive rtsh eorfe Bwa bey l owne, ptth ewr eh ewne swaet rheumn ge mu bp eor uZri ohna.r Op sn. TF ohre twh ei lrl oe wosu rt hcearpet owr es aa ss kk ee dd fuo sr mf oirr t hs o, snagysi, n ag n, “dS i onug ru st oornme eonft tohres si so nbgi sg goef rZ iboenc! a” u( sPes aGl mo d1’ s3 7p: r1e-s3e)n”.c Te hien p tahi ne tt eh me Lp ol er dw’ sa ss odnegs ti rno ay ef od r. e“ Hi gonwl acnodu?l dI f wI feo sr ignegt yLoe ut , mO yJ e rtuo snaglueem ,cllei nt gm yt or i gt hh te hraonodf woift hme ry! mh i go hu et hs t i f jIo dy o (nPosta sl me t J e1r3u7s: a4l-e6m) ”. a bSoavned emrys 25 Susan Haber, Common Judaism, Common Synagogue? Purity, Holiness, and Sacred Space at the Turn of the Common Era, ed. Wayne O. McCready and Adele Reinhartz (Minneapolis: Fortress Press, 2008), 64. 24 Bob Becking, “ ”Ezra’s Re-enactment of the Exile.” In: Leading Captivity Captive: “ the Exile” As History and Ideology”, Journal for the Study of the Old Testament, Supplemet Series, 278, (1998): 46. 23 Donald Harman Akenson, Surpasiing Wonder The Invention of The Bible and The Talmuds, 65. 22 Donald Harman Akenson, Surpasiing Wonder The Invention of The Bible and The Talmuds, 65. 21 Donald Harman Akenson, Surpasiing Wonder The Invention of The Bible and The Talmuds, 65. 18 Donald Harman Akenson, Surpasiing Wonder The Invention of The Bible and The Talmuds, 64. 20 Donald Harman Akenson, Surpasiing Wonder The Invention of The Bible and The Talmuds, 65. 19 Donald Harman Akenson, Surpasiing Wonder The Invention of The Bible and The Talmuds, 65.
22 al orcguuse so f tJhe awt i sthh el i f es yannadg owgoures hwi pa si n at h me �ai jros rt c a e ss n e tu m r b y. led It o w n as the the Sab p b la a c t e h w to he h r e e ar Je t w he s r la e w ci . tation of Torah and the exposition of its 26 Whereas in Jeremiah, the people are pt oo rbter asyaevde da sf r og me t tti hn eg faa kme epsrsoapghe eftr aonmd Gwoi dl l bp er orpeht eutrsn ae nd dt ot hteh ediirv ilnaenrds. w“ Dhoo na roet al emt ot nh ge yd or eua md esc et hi vaet tyhoeuy, da nr eda md o ( Jneor te ml i si at ehn 2t9o: 8t h) e”. Lp ea ss lsiaeg eC . rAelllaetne s c o mt om et nh tes tchoant d ipt ri oe nv i o ui ns dmeepsosratgaetiofrnomthatthehafvaekea plrootphofetf. alsehood 27 “I will rael ls ttohree nyaotui or nf os rat unndeasl la nt hdeg aptl ha ceer sy owuh ef rroemI hb raivneg dyroi vue nb aycoku ,t os atyhse t hp el a Lc eO Rf rDo,ma nwd hI i cwhi l Il sLeens lti eyCo .u A li lnetno set axti el es t(hJ eart eJme rieamh i a2h9 :s e1n4t ) a”. lceotmt emr uf rnoimt y J eirnu s aelxeiml e , t ot ht he e pe lrdi eesrtss ,o f atnhde prophets and all the people of Nebuchadnezzar had deported from Jerusalem to Babylon.28 “These are the w Je o re r m ds iah of se t n h t e fr l o e m tter Jer t u h s a a t lem the ( Je p r r e o m ph ia e h t 2t h9e: 1 )e”.vIennat d doift i otnh, eJ o hBna bHyi ll ol inni taenr p reextisl et h ai st f2u5l :� 1i l 1l i ;n2g9 a: 1p0r)otphhaet ct yh eo fs uJ ebrjeumg ai at iho n( J eo rf eJ mu di aa hh wt i mo uel dt hlea s tl a ns edvelni etsy dyeeas or sl a, tde ,u rai nn dg wkehei cphs sabbath (Jeremiah 29:10).29 B co a n b Inn y e lo c n t c e i o a d n n cl t u o e s i x o i t l n h e, e h u p a n o s d li e ti r c s b a t e l a en n d a s in p g e a c lw t a th y o e s f B1 4a b. Ty lhoensiea nt ,hpr es ae l ma s p1e3c7t sa nb dr i nJ egr eamn iiamha2g9e : 1o -f tahned ea xf tpeer rei ex ni l ce e. Tbheef oi nr �el ueexni lcee, odf uerxi pn eg r ieexni lcee, ifnormexailteionbrouogfht athne ewBiinb�lleuencaendon tthhee ma nodn oJ et rheemi s itai ch b2e9l :i 1e f- 1i 4n iGs osde. eInn tPhsaat l mG o 1d 3i7s prer�elseecnt tG obde f’ so rreo lteh ei n elxi fiel e ,d ugrivi ni ngg t ht iemeex itloe aexnidle.come back to God forever after the 29 John Hill, Constructing Exile The Emergence of A Biblical Paradigm, 12. 28 Leslie C. Allen, Jeremiah : A Commentary, 319. 27 Leslie C. Allen, Jeremiah : A Commentary, (London: Westminster John Knox Press, 2008), 322. 26 Susan Haber, Common Judaism, Common Synagogue? Purity, Holiness, and Sacred Space at the Turn of the Common Era, 63.
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