The Requirements of discipleship in the Gospel of Mark

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Requirements for Discipleship in the Gospel of Mark

            This compositon will focus its efforts to analyze the performance and the standards required for discipleship in two stages. In stage I the analysis will consist of chapter 1:1-8:30. In the second stage we will analyze the performance of the disciples from chapter 8:31-16:20. Discipleship can be presented as generally the state of being a disciple. In this context this reflection is understood as the condition of all the followers of Jesus, and this condition is manifested in a genuine way by words and deeps. Whether the disciples responded in a specific call or they might have responded as a result of a personal initiative. As we will see Jesus always takes the initiative to call his disciples. But at the same time, we will see that the disciple’s performance will show its ups and downs. Jesus calls his disciples before he had performed any mighty works. At the words of Jesus they left everything behind, occupation, family, and friends in order to follow Jesus. It is of significance to mention that the author of the Gospel of Mark presents the disciples in two groups: One as the conventional disciples and the rest as some Scholars call them ‘Cameo disciples’ as head in profile or as a well defined role to play or some others might say that the Cameo disciples play just a minor role. This paper will attempt to analyze the disciples’ performance and their requirements and at the conclusion we will attempt to speak about the significance of the disciple restoration and how these events relate to our life as Christians.

            The requirements and characteristic that the disciples need to demonstrate in order to fulfill their role as disciples and be effective followers of Jesus. Chapter 1: 16-20 Mark tells us of the first disciples that Jesus calls by saying, “Follow me and I will make you become fishers of men” (v. 17). These disciples are Simon, Andrew, James, and John. Each one of them had their family. The mention of the boats and the location where Jesus found them indicates their social status and profession. They are called by Jesus and they immediately leave everything behind and followed Him. This shows that they abandon their current way of life to become disciples of Jesus. This also implies that they left their family as well. The key word which indicates to us their role is the word “follow” which designates their new role as disciples.

            Verse 39 indicates to us that the disciples were in the sight of Jesus. Jesus had begun to perform some might works. “And he went throughout all Galilee, preaching in their synagogues and casting out demons” (v. 39). As one might put it the disciples are now in the battle field and helping Jesus. But what clarify to us their specific role is 3:14-15, where the author says that “he appointed twelve, to be with him, and be sent out to preach and have authority to cast out demons” (v. 15). This is their fundamental role as disciples ‘to be with Jesus, to preach, to cast out demons and to play this role with authority. This statement is very affirmative and essential to their new role. Their mission of preaching and driving out demons shows that they are playing a major role in Jesus ministry. They are also able fight against the powers of Satan.

            At this point we have no set method for the broad requirements for the Cameo disciples. The suitable characteristics are needed to be determined by the circumstances. In Chapter 5: 18 the man whom Jesus had cured from a demoniac demon specifically communicates that he has a genuine desire to be close to Jesus and be a disciple. The author says, “And as he (Jesus) was getting into the boat, the man who had been possessed with demons begged him that he might be with him” (v. 18). In this context we can see the comparison between the expressions “to remain with him” there is a connection to the requirements that Jesus uses earlier to the 12. Jesus denied his request and sent him to “Go home to his friends and tell them how much the Lord has done for him, and how he had mercy on him” (cf. v. 19). However, this event does not disqualify the man from being a disciple; rather Jesus is setting a different set of standards for discipleship to this particular individual. Jesus sent him to bear witness with his friends and relatives.

            Another requirement for the Cameo disciples is found the healing of the Jairus’ daughter and the woman with the hemorrhage in Chapter 5:21-43 this event reveals to us the other requirement for this kind of disciples. The author recounts an event which shows us the trust, courage, faith, and perseverance that the woman had. At the same time one can see the connection that Jesus makes of the healing of the woman and the exhortation he (Jesus) makes to officials in the synagogue where he said, “Do not fear, only believe” (v. 36). This event shows us that Jesus was a man of much confidence and patience, to have control such an events and the same time being able to use pattern which is calming and consoling.

            The 12’s first requirement was to leave everything behind to follow Jesus. This makes reference to the first disciples being called in Chapter 1:18 and 20 and this event shows us that the disciple responded to Jesus’ calling quickly and with certainty by abandoning everything to follow him upon a simple invitation without the assurance of a recompense. This duty was taking not only by the first four but of all the twelve who became “fishers of men” this task is assume by their obedience to undertake the mission and it says, “So they went out and preached that men should repent. And they cast out many demons, and anointed with oil many that were sick and healed them” (vv. 12-13).

            The Gospel of Mark is a fascinating Gospel in many ways, but what captivates the attention to the readers is the episode of the most intriguing experience of Peter’s confession about Jesus. This confession is what makes the first stage of discipleship very unique. While Jesus was on a journey with the disciples he asked them and who do people say that I am. They said some say that you are John the Baptist, still others say that you are Elijah, but Jesus said to them but “Who do you say that I am” and Peter responding in the name of all the disciple answered, “You are the Christ” None of the others repudiated Peters answer. The Gospel of Mark makes to more comments regarding Peters’ confession. However, Peter is credited with this confession. At this point the disciple’s performance almost perfect to say the least is close especially if the Gospel was to end at this point. Nonetheless, stage I end in this good performance of the disciples.

            Previous in Chapter 6:45-52 we read the account of the 12’s fearfulness and hardness of heart in misunderstanding Jesus. When Jesus walks on water, after he had already performed the miraculous feeding of the five thousand, the disciples’ reaction shows that failing in their trust in Jesus. We read in verse 52 “For they did not understand about the loaves, but their hearts were hardened” (v. 52). According to the understanding of Mark the disciples should had been showing consistency in their understanding of Jesus as they show in this episode. This occurrence is an illustration of the many failures that the disciples make in the events of the three boats scenes in chapters 4-8. It is also worthy to noting the seven questions that Jesus asked them in chapter 8:16-21 subsequent their misinterpretation of the warning against the leaven of the Pharisees. Some of the example of these questions consists of “Do you not yet perceive or understand? Are your hearts hardened? Having eyes do you not see, and having ears do you not hear? And do you not remember…? The disciples are not up for a response for what they have shown so far. Jesus seems to be losing control of what is seeing with the disciples. But there is still hope; can this hope come from the performance of the Cameo disciple? 

            When Jesus encountered the Cameo disciples they showed faith and insight. To illustrate a couple of examples we only have to look at the faith and perseverance that the woman with the hemorrhage had when she approached Jesus. The woman said for “If I touch his garments, I shall be made well” (v. 28). Another example that sheds light in this regard is the episode of the Syrophoenician woman whose daughter had an unclean spirit. (cf. 7: 25-30) The connotation that we gather from this passage is that the woman might had being a pagan because she was from a ‘Greek’ descent. This woman’s attitude shows a characteristic of the disciples when she falls on Jesus’ feet and begged him to cure her daughter. The woman shows a great faith and understanding. The woman’s attitude shows great humility when she said “Lord; yet even the dogs under the table eat the children’s crumbs” She demonstrate great trust and obedience to Jesus command.

            In stage two the Gospel of Mark brings dramatic implications regarding the change for the requirement for discipleship. In Chapter 8:34-38 Jesus says, “If any man would come after me, let him deny himself and take up his cross and follow me” (v. 34). This stage shows also shows the three passions predictions of 8:31; 9:31 and 10:31 +2. At this point Jesus wants a clear resolution on the part of the disciples. They must denied themselves and follow him. They have to be ready to suffer as well as to give the evidence that they are able to take the cross with willingness. The disciples have to show Jesus a deep desire and at the same time also to show humility. For Jesus said, whoever receives one such child in my name receives me; and whoever receives me, receives not me but him who sent me” (v. 37).

            The next episode that shows great evidence that Jesus had another opportunity to teach the further requirements for discipleship in the account of the rich young man in 10: 17-45. This episode is both directed towards both kinds of discipleship, Cameo disciples and conventional (mainstream) disciples. Jesus said to the Rich young man, “You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in heaven; and come follow me” (v. 21). Certainly in this passage Jesus calls the rich young man to detach himself from material goods. Jesus also implies for him to cultivate the virtues which are ultimate what brings fulfillment to the human heart. The truths and the values portrayed in the passage might as well be able to apply to all kinds of disciples. Jesus also reminds the disciples that suffering and persecution are essential requirements for discipleship.

            Even though the disciple responded fairly well in stage one. In stage two they are growing in misunderstanding and absolute failure. Although, they are still holding on to one good thing and that is that they are still remaining with Jesus until the last supper. In Chapter 14:12-16 the disciples again show some evidence of genuine willingness to continue sharing Jesus ministry. They are still being attentive and kept their spirit of obedience and the spirit of taking initiative. Their reactions to the predictions of the betrayal also show that the are still keeping their spirit shinning when they said “Surely it is not I” Peter also declares his faithfulness.

            Peter’s declaration reveals some strength and brave resolution on his part; however that is not enough it is well established by Mark. Achtemeier also clarifies this statement when he says that “Mark has made it clear enough that faithfulness to Jesus requires more than brave resolve and courageous words” (P. 194). “In fact”, he says, “it requires more than human beings can summon forth” (Ibid). Ultimately what is most needed for discipleship is grace and spirit of willingness to suffer with Christ in the cross. Nevertheless, Jesus had foretold the disciples they would fall away and to this regards Francis J. Maloney states that “Jesus tells the disciples that the model of discipleship he taught them in 8:34-38 is about to be totally abandoned as they fall away, flee, and denied him” (p. 289). The insights of this reflection help us to realize that we are not perfect and all of us are up for failure at some point in our lives. Jesus has shown us that his calling to discipleship is a hard calling and we must be strong to face the challenges.

            Most scholars agreed that the Gospel of Mark ends with chapter 16:1-8. This ending is a suspended ending which is an enigmatic ending with suspension and mystery. The longer ending gives the disciples the opportunity to restore their relationship with Jesus. Ultimately what Mark intends is for us not to focus so much on the failure of the disciples but rather to focus on the faith that we should have. The failure of the disciples and Jesus crucifixion are not the final words, but what the author wants is for us to focus on the centrality of the cross and ultimately to be open to the gift of grace.

           

           

           

           

PROSPERIDAD PARA TODOS

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Desde hace unos días he estado meditando y reflexionando en la pregunta, que genera progreso? Nuestras comunidades están en crisis y la recession nos afecta a todos. Y es tiempo que empecemos a utilizar nuestras creatividades. Yo quisiera proponer algunas ideas al respecto que podrán ayudarnos a mirar la situación de una perspectiva diferente. Primero que nada es mi opinión que nos falta más comunicación con nuestras propias comunidades. Desconocemos las verdaderas necesitas de la gente, primero que nada porque vivimos en una cultura de individualismo. Y como dirían en términos religiosos nos estamos convirtiendo al Individualismos. No podemos dejar que eso suceda. Las empresas que serian las más interesadas necesitan buscar maneras de entrar en la comunidad, de establecer lazos de comunicación y generar empleos para todos. Nadie puede depender del conformismo o de lo que el gobierno ofrece.

Lo que genera progreso es lo que la gente y las empresas puedan generar en el campo de la buena comunicación y de la creatividad efectiva. Si queremos avanzar en la prosperidad debemos tener un “progreso social” integral. Hay que buscar formas de juntar “lo social y lo económico” y esto solo se puede lograr si establecemos una relación con la comunidad. De esta relación lograremos la buena comunicación y descubriremos las necesidades de la comunidad. Si partiremos desde este punto de vista lograremos más éxito.

Una economía bien cimentada debe pensar en “El éxito económico sostenible en el tiempo” eso es lo que no pensamos en mi tierra. Solucionamos el problema económico de hoy pero no pensamos en mañana. Yo digo que nos enseñaron a gastar pero no a generar. Es simplemente situación de cultura. Ahora lo que necesitamos es re-educarnos y invertir en la educación económica. Un foro reciente en Colombia estableció que “Todos en la sociedad debemos tener la posibilidad de hacer lo que mas podamos en términos del éxito” Aunque sabemos que no todos podemos alcanzar lo mismo, pero debemos crear oportunidades para todos si queremos llegar hacer prósperos.

Debemos crear empleos con oportunidades para todos. Esto requiere de mucho esfuerzo y de buena actitud porque tenemos que crear un éxito compartido. Cuando se crea un éxito compartido debemos de estar conscientes de la generosidad. Benedicto XVI en su Carta Encíclica CARITAS IN VERITATE, dice que “El Amor-caritas-es una fuerza extraordinaria, que mueve a las personas a comprometerse con valentía y generosidad en el campo de la justicia y de la paz” (p. 3) Cuando se crea un espíritu de generosidad en las personas el éxito es mas contundente.

Tenemos que ser productivos en todas las áreas de nuestra vida y crear buenos hábitos que nos lleven al éxito en comunidad. Ahora en día hay muchos medios por ejemplo tenemos las innovaciones tecnológicas que podemos utilizar para alcanzar todas las diversidades que existen en nuestras comunidades. Debe de haber buena distribución de las riquezas. Si queremos ver más progreso soluciones los temas sociales. Si queremos el progreso hay que colaborar con nuestros vecinos. Hay que capacitarnos y tomar en cuenta a todos. Debemos tener iniciativa de innovación, capacitar y crear estándares de vida y prosperidad para todos.

Es solamente a través de los negocios que podemos generar prosperidad y riquezas. “Tenemos que tener procesos colaborativos, con una meta en común: La prosperidad” Establecer lazos de comunicación entre empresas y comunidad. Hay que pensar en conjuntó y en el bienestar de la gente no solo en generar dinero-hay que pensar como mi producto puede ayudar a mejorar la vida de las personas.

La Vida Después Del Capitalismo

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Por: Robert Skidelsky*

El socialismo podría ser el heredero del sistema capitalista, más Que su alternativa.

LONDRES. En 1995 publiqué un libro llamado 'The World After Communism' ('El mundo después del comunismo'). Hoy, me pregunto si habrá un mundo después del capitalismo.

Esa pregunta no está motivada por la peor crisis económica desde los años 1930. El capitalismo siempre sufrió crisis, y las seguirá sufriendo. Más bien, surge de la sensación de que la civilización occidental es cada vez más decepcionante, al cargar con un sistema de incentivos que son esenciales para acumular riqueza, pero que socavan nuestra capacidad para disfrutarla. El capitalismo puede estar cerca de agotar su potencial para crear una vida mejor -al menos en los países ricos del mundo--.

Por "mejor", me refiero a mejor éticamente, no materialmente. Las ganancias materiales pueden continuar, aunque la evidencia demuestra que ya no hacen más feliz a la gente. Mi disconformidad es con la calidad de una civilización en la que la producción y el consumo de bienes innecesarios se convirtieron en la principal ocupación de la mayoría de la gente.

Esto no pretende denigrar al capitalismo. Fue, y es, un sistema magnífico para superar la escasez. Al organizar la producción de manera eficiente, y dirigirla a la búsqueda del bienestar y no del poder, sacó a una gran parte del mundo de la pobreza.

Sin embargo, ¿qué le pasa a un sistema así cuando la escasez se convirtió en abundancia? ¿Sigue produciendo más de lo mismo, estimulando apetitos hastiados con nuevos artilugios, entusiasmos y emociones? ¿Cuánto tiempo más puede continuar esto? ¿Nos pasamos el próximo siglo regodeándonos en la trivialidad?

Durante gran parte del siglo pasado, la alternativa al capitalismo era el socialismo. Pero el socialismo, en su forma clásica, falló -como debía suceder--. La producción pública es inferior a la producción privada por un sinnúmero de razones, sobre todo porque destruye la elección y la variedad. Y, desde el colapso del comunismo, no hubo ninguna alternativa coherente para el capitalismo. Más allá del capitalismo, parece ser, se extiende un paisaje de... capitalismo.

Siempre hubo enormes interrogantes morales sobre el capitalismo, que podían dejarse a un lado porque el capitalismo siempre fue exitoso a la hora de generar riqueza. Ahora, cuando ya tenemos toda la riqueza que necesitamos, está bien que nos preguntemos si vale la pena incurrir en los costos del capitalismo.

Adam Smith, por ejemplo, reconoció que la división de la mano de obra volvería más tonta a la gente al robarles las habilidades no especializadas. Sin embargo, pensaba que éste era un precio -posiblemente compensado por la educación-- que valía la pena pagar, ya que la ampliación del mercado aumentaba el crecimiento de la riqueza. Esto lo convirtió en un ferviente defensor del libre comercio.

Los apóstoles del libre comercio de hoy defienden el caso más o menos de la misma manera que Adam Smith, ignorando el hecho de que la riqueza se expandió enormemente desde los tiempos de Smith. Suelen admitir que el libre comercio cuesta empleos, pero arguyen que los programas de recapacitación ubicarán a los trabajadores en nuevos empleos, de "mayor valor". Esto implica decir que aunque los países (o las regiones) ricos ya no necesitan los beneficios del libre comercio, deben seguir padeciendo sus costos.

Los defensores del sistema actual responden: les dejamos esas elecciones a los individuos para que ellos decidan por sí mismos. Si la gente quiere bajarse de la cinta transportadora, es libre de hacerlo. Y, de hecho, cada vez son más los que "desertan". La democracia, también, implica libertad para poner fin al mandato del capitalismo.

Esta respuesta es fuerte pero ingenua. La gente no forma sus preferencias en una situación de aislamiento. Sus elecciones están enmarcadas por la cultura dominante de sus sociedades. ¿Se supone realmente que la constante presión para consumir no tiene ningún efecto en las preferencias? Prohibimos la pornografía y restringimos la violencia en televisión, con la idea de que afectan a la gente de manera negativa; sin embargo, ¿deberíamos creer que una publicidad irrestricta de bienes de consumo afecta sólo la distribución de la demanda, pero no el total?

Los defensores del capitalismo a veces sostienen que el espíritu adquisitivo está tan arraigado en la naturaleza humana que nada lo puede desplazar. Pero la naturaleza humana es un manojo de pasiones y posibilidades en conflicto. Siempre fue la función de la cultura (incluida la religión) la de fomentar algunas y limitar la expresión de otras.

De hecho, el "espíritu del capitalismo" se metió en los asuntos humanos bastante tarde en la historia. Antes de eso, los mercados para comprar y vender estaban plagados de restricciones legales y morales. Una persona que dedicaba su vida a hacer dinero no era vista como un buen modelo por seguir. La ambición, la avaricia y la envidia estaban entre los pecados mortales. La usura (hacer dinero del dinero) era una ofensa contra Dios.

Recién en el siglo XVIII la ambición se volvió moralmente respetable. Ahora se consideraba saludablemente promete año transformar la riqueza en dinero y ponerlo a trabajar para ganar más dinero, porque al hacerlo uno estaba beneficiando a la humanidad.

Esto inspiró el estilo de vida estadounidense, donde el dinero siempre habla. El fin del capitalismo significa simplemente el fin de la necesidad de escucharlo. La gente empezaría a disfrutar de lo que tiene, en lugar de siempre querer más. Uno puede imaginar una sociedad de tenedores de riqueza privados, cuyo principal objetivo es llevar una buena vida, no convertir su riqueza en "capital".

Los servicios financieros se achicarían, porque los ricos no siempre querrían volverse más ricos. A medida que más y más gente empezara a sentir que tiene lo suficiente, uno podría esperar que el espíritu de ganar perdiera su aprobación social. El capitalismo habría hecho su trabajo y la motivación de ganar recuperaría su lugar en la galería de los canallas.

La deshonra de la ambición es factible sólo en aquellos países cuyos ciudadanos ya tienen más de lo que necesitan. Y aún allí, mucha gente todavía tiene menos de lo que necesita. La evidencia sugiere que las economías serían más estables y los ciudadanos más felices si la riqueza y el ingreso estuvieran distribuidos de manera más equitativa. La justificación económica para las grandes desigualdades de ingresos -la necesidad de estimular a la gente para que sea más productiva-- colapsa cuando el crecimiento deja de ser tan importante.

Tal vez el socialismo no fue una alternativa para el capitalismo, sino su heredero. Heredará la tierra, pero no quitándoles a los ricos sus propiedades, sino ofreciendo motivos e incentivos de comportamiento que no estén conectados con la mayor acumulación de riqueza.

*Robert Skidelsky, miembro de la Cámara de los Lores británica, es profesor emérito de Economía Política en la Warwick University, autor de una biografía galardonada del economista John Maynard Keynes y miembro de la junta de la Escuela de Estudios Políticos de Moscú.

Copyright: Project Syndicate, 2011.
www.project-syndicate.org

POR PAGO O POR PLACER “FOR PAY OR FOR PLEASURE”

Este es el titulo que sugiere un criminal de serie por su historia de sus crimines. En la reflexión de hoy quisiera concentrarme en otro evento de similar identidad. Ayer leí que en el estado de Texas han comenzado a implementar una ley que dejara a miles de personas protegidas por el TPS (por sus siglas en ingles) sin licencias comerciales. Las personas con el estatus temporal no podrán manejar camiones de carga en ese estado.

 En el segundo argumento quisiera reflexionar en el artículo que leí hoy en Toledo Blade. El artículo del Toledo Blade hablaba de un hombre que ha cometido aproximadamente 30 homicidios. El artículo detallaba que el hombre de nombre Anthony Guy Walker había asesinado 7 personas antes de cumplir 18 años de edad. Su abogado dice que el hombre es un hombre prolífico en el crimen.

Como se podría comparar tan fea atrocidad con la ley del estado de Texas. Primero que nada estamos hablando de la justicia. En el país en general se comenten crímenes contra la humanidad que nunca se les sanciona por similares atrocidades. En el caso de la ley de Texas los políticos están dejando a familias sin el pan diario cuando los reprimen de ganarse el pan diario con un trabajo decente que es manejar un camión para sobrevivir.

Lo que quisiera proponer en el argumento es esto: cual será la solución mas adecuada para evitar los crímenes tanto como los crimines que ha cometido el Sr. Walker y los que comen los políticos con leyes que no van en conjunto con la ley de Dios.

En los últimos días he estado contemplando la idea que la mayoría de las disfunciones que vemos a diario existen porque hay algo en el cerebro que nos hace actuar de una manera ilógica. Pienso que la solución esta en que los gobiernos inviertan dinero en las enfermedades mentales. Hay demasiadas personas que pierden la vida por locos asesinos que cometen crimines porque simplemente son personas con enfermedades mentales. Ahora bien los políticos también cometen crimines porque son sicópatas incubiertos que pasan de buenos y productivos ciudadanos. Sus enfermedades mentales no los hacen entender una lógica que los lleve a ser el bien común. Por eso han surgido leyes como la reciente ley SB1070 de Arizona.

Estas leyes en contra del bien común son leyes que no tienen lógica para los que creemos en la ley de Dios. Muchas personas que se dedican a la justicia social dicen “porque será que estos legisladores no piensan en leyes o en leyes con una visión común y cristiana.”? Es cierto que algunos si piensan con visión común pero también hay aquellos que no han sido evaluados de enfermedades del cerebro y es por eso que actúan de maneras extrañas y ilógicas. Será que al final el gobierno de Estados Unidos empezara ha invertir dinero en las enfermedades mentales? Lo dejo en el corazón de ustedes analizar a más profundidad este tema.

The Sermon on the Mount

1. What is it?

The Catechism of the Catholic Church teaches that the Beatitudes are at the heart of Jesus’ preaching (CCC 1716). Primarily, the Church teaches that the Beatitudes lead us to the kingdom of God. The Catechism also teaches that the expression and “The vocation of the faithful associated with the glory of his passion and resurrection; sheds light on the actions and attitudes of our Christian living” (CCC 1717). Furthermore, the Catechism tells us, “The beatitudes of eternal life, is a gratuitous gift of God.” It is a supernatural, gift as it is the grace that leads us there” (CCC 1727). The Beatitudes clearly evoke conversion in our hearts, which is ultimately our call as Christians. Pinckaers states that this attitude toward the beatitudes is what provoked St. Augustine’s experience of the Beatitudes.

Pinckaers notes “the relation between the beatitudes of meekness and the reading of Scriptures.” He also notes that for Augustine “the beatitudes describe his journey following his conversion” (p. 146). The stages that Jesus describes in the Sermon on the Mount are certainly seven stages of happiness. It is through these stages that ultimately man will find achievement and fulfillment.

The Sermon on the Mount is the perfect charter for Christians who want to live the happy life in accord with the teachings and doctrine of Jesus. The Sermon on the Mount is very important in the Gospel of Matthew. Pinckaers states that presenting the Sermon was one of the prime reasons for the evangelist to compose the narrative. The Sermon is a clear teaching that Jesus proposes to his disciples and followers. Discussing the Beatitudes, Pinckaers says, “These were to distinguish the conduct and moral standards of Jesus’ followers” (. p. 134). Jesus’ teachings are very clear in setting the standards and norms by which he desires us to live. Jesus clearly delineates the precepts, which the gospels present to us with specific teachings on how we are to live and conduct ourselves in a Christian manner. “Jesus contrasts the principles of the Mosaic Law with the justice he preaches, and he asserts his authority” with statements such as: “But I tell you…” (p. 134).

Jesus makes a clear statement that Christians are not to live as the pagans do, but rather to conduct a life that is in line with the justice we are to practice. Jesus makes a clear distinction in his teachings and the Sermon on the Mount provides guidelines for the Christians to treasure in their hearts. Pinckaer states that the Fathers of the Church were well aware of these teachings and he highlights that St. Augustine saw in the Sermon on the Mount the perfect model for the Christian life (cf. p.135). The Theologians of the thirteenth-century, including St. Thomas Aquinas, saw in the Sermon on the Mount the primary text for the New Law as “contrasted with the Decalogue as well as the Old Law. The Sermon on the Mount became the most certain and clear set of teachings of ethics for the Christians moral doctrine.    

The Sermon on the Mount presents us with a discourse, which is highly relevant for our time and age; it gives a clear view of how we are to conduct ourselves in the light of the Gospel. But most essentially the Sermon presents to us Jesus with the New Law, a law that is based on the love of God and neighbor. Following this law is a higher calling that Jesus establishes, indicating that we should love one another as we love ourselves. Jesus also makes it clear that he did not come to abolish the Law but to fulfill it (cf. Matthew 5:17f). Jesus is the perfect example for our Christian living. In the Beatitudes Jesus calls us to a higher relationship with our brothers and sisters. The Beatitudes present a challenge for us because they call us to perfection. But what is at the heart of his teaching is that Jesus calls us to conversion.

2. What is the problem that this issue addresses in the context of the renewal of moral theology?

The problems that exist in understanding the moral teaching of the Sermon on the Mount exist because of misinterpretations. It is at the same time understandable that some people might have trouble with the Sermon because they do not have the strength and fortitude to fulfill its demands and teachings. However, St. Augustine, a great theologian and teacher tells us that the Sermon serves as the charter for our Christian living; or, as some might put it, as a road map in our Christian living. Many of the saints exemplify this view by leaving us perfect examples of living out of the virtues portrayed in the Sermon on the Mount and the Beatitudes.

This charter of life is more beautifully understood as the gift of the Holy Spirit, which is the perfect wisdom of love that He is sharing with us. We also have the seven petitions of the Father, which are the signs of our communion with our God the Father, creator of the whole universe. We can understand morality as not only open to some individuals but rather as being open to all Christians. Jesus’ call to service and discipleship is not only for the few, but also for everyone. However, this calling requires a deep commitment on our part and it is our vocation to announce the kingdom of God to everyone. This missionary obligation is a calling God gave us at our baptism.

 We cannot successfully complete this obligation on our own. We need the grace of God in order to reach the ultimate goal, which is the pursuit of happiness and love in Jesus Christ, our Lord and savior. This obligation also requires us to have the right principles and the right attitude towards God’s teaching. We need a solid foundation in this teaching, which needs to be rooted in the Gospel of Jesus. We need to realize that essentially, this set of dictums preached in the Sermon on the Mount, are for all of us.

Our service to God requires “concrete obligations.” These concrete obligations mold how we live our moral lives. As Christians we need to be the primary examples of morality to others. The call to discipleship is a universal call. However, for many people who claim to be followers of Christ it is a very challenging task because they have difficulty with the teachings. However, as followers of Christ what we need to do is to have the proper disposition and a commitment to surrender ourselves to the will of God. Our aim should be to have a solid foundation in our Christian life. This foundation can be built with our charter in the Christian life, The Sermon on the Mount.

Pinckaers, St. Augustine and St. Thomas Aquinas emphasize that the Sermon on the Mount presents us with a challenging task, which is that the calling to the Christian life it is not easy. The culture that we live in is against the moral teachings that the Sermon on the Mount presents. As Christians we have to look at the Sermon on the Mount as the primary moral message taught by Jesus Christ. However, following this message might cause us to be persecuted. In spite of being persecuted we need to continue to have courage and share the love of Christ with our sisters and brothers. We must have the grace of God, a grace that can only be acquired in prayer. Thus being at the service of Jesus means to keep his laws, but most essentially to love our neighbors as ourselves.

Pinckaers states another problem that people encounter in the Sermon is that they view the Beatitudes as only having been addressed to the disciples.  However, Pinckaers states that to view the Sermon as the only being addressed to the disciples would be a mistake because this view would oppose the Patristic tradition. He says that St. John Chrysostom, in explaining the Sermon, said that when Jesus was teaching “He was teaching all of us” (p. 136). Pinckaers also mentions that St. Augustine chose the Sermon on the Mount as his first sermon to be preached after his ordination. These practices give support to the realization that the Sermon’s teachings are for all us. We need to imitate Jesus’ teachings in order to acquire the fullness of our Christian life and ultimately to reach happiness, which can only be found in Jesus.

As we have learned the teachings of the Sermon are incompatible with what our society teaches and because of the difficulties it demands. Nevertheless what we need to do are direct people to reading the Holy Scriptures. Chapter 5-7 of the Gospel of Matthew answers questions that we might have about the teachings of the Sermon. Jesus’ teachings are clear and what we need to do is have docility to understand His message. Ultimately Jesus calls us to conversion of heart.

3. What is the Thomistic perspective?

St. Thomas Aquinas in his Summa Theologica treats the Beatitudes in four articles (ST, I-II, Q. 69). He begins to distinguish between the relation that exists between the Beatitudes and the Virtues as they are applied to our lives as did St. Augustine. St. Thomas maintains that the main focus in our lives should be to acquire happiness as our ultimate end. He also notes that we should have the hope to perfect our lives as we progress in our pursuit of happiness.

St. Thomas affirms that the Beatitudes differ from the virtues and the gifts, “not as habit, but as acts from habit.” He says that we have to move towards an end which implies action. He said that we hope to attain an end, which we acquire by the actions we take in regards to the virtues and the gifts. Man he says has to move towards an end, which implies action. Man reaches the end, which is happiness by the works of virtue, but above all by works. Performing these works leads to happiness. Striving for this happiness would be a sufficient reason to move us towards the gifts of the Holy Ghost and thus be perfected in His gifts.

St. Thomas says that St. Augustine believed that the promises of the Beatitudes could be fulfilled in this life as they have been fulfilled in the apostles. St. Thomas says that St. Ambrose believes that the rewards of the Beatitudes refer to the life to come, while St. Augustine holds that they refer to the present life; and St. John Chrysostom says that some of the Beatitudes refer to the present life and some refer to the future. St. Thomas holds that the Beatitudes refer to the present life because he says, “ As a man begins to make progress in the acts of the virtues and gifts, it is hoped that he will arrive at perfection, both as a wayfarer, and as a citizen of the heavenly kingdom” (Prima Secundae Partis, Q, 69).

4. How is the topic pastorally relevant to me?

This topic has great significance for any person who wishes to be involved in public ministry. Drawing upon the Scriptures one can give clear and clever answers to the questions regarding the happy life that we need to live in Jesus Christ. There are answers to these questions in the encyclical, Veritas Splendor. We see these answers most clearly in this encyclical of John Paul II, in which the pope answers in depth the question of the rich young man in regard to acquiring eternal happiness.

 It is essential for us to have a clear answer to this question because of the views of modern society especially regarding such the morality practiced by Christians. The Beatitudes serve to change man’s heart because their teachings draw us to build a closer relationship with God the Father. The Pope states that “In the New Covenant the object of the promise is the ‘Kingdom of Heaven,’ as Jesus declares at the beginning of the “Sermon on the Mount”-a Sermon which contains the fullest and most complete formulation of the New Law” Cf. Mt. 5-7 and VS p. 23). Furthermore, the Pope says that this Sermon clearly has links to the Decalogue entrusted by God to Moses on Mount Sinai (Cf. VS p. 23).

            Ultimately, the teachings of Scripture and the extended discourse of St. Augustine on the Beatitudes can help us to have a better understanding of the purpose of the Beatitudes, which is to serve as charter or a road map for our daily living. The commandments of God can guide us through difficult and challenging times. Altogether the Virtues, the Beatitudes, the Gifts of the Holy Spirit, and the Lord’s Prayer help us attain the true happiness that Jesus promises in his discourse on the Sermon on the Mount.

RENEWING HOPE SEEKING JUSTICE

 Cardinal Roger Mahoney highlighted the following points:

We have an immigration system that has failed and unable to establish a reform that has justice for all.

The failures of immigration have been the separation of families, racial profiling and the worse getting to the point to try to criminalize those who help immigrants. The United States have created an atmosphere that is unwelcoming to the new immigrants. It has created a fear and a negative atmosphere for immigrants. The punitive efforts that have been tried have not been able to solve all the problems. It underestimates the spirit of hope of the immigrants. The people that seek justice, refuge are placed under custody….under detention. Human trafficking has also caused many problems. However, not all hope has been lost. We have the skills to reform the policies.

How can the Church reframe these policies? How can immigrants be protected?

Migration is an act, an act which is hopeful. Immigrants give themselves to others and they can teach us how to be Christians. Most immigrants are self-sacrifice themselves for others. They can help evangelize us. Hope is central to the life of the Church. It is Christ who gives us the strength. Christ himself was an iterant. Jesus teaches us that we should be welcoming to the strangers in Matthew. The gospel of John teaches us about the encountered of the Woman in the well. Jesus performed a transformation act.

By being welcoming we spread love. But Jesus also called into authority to be transformed. He called tax collectors to follow him. We to must reach out to government officials; we have to express hope, a hope which gives courage even in the most hopeless situations. But hope involves action. We need to protect immigrants with a system that is just. What must we do?

First we need to speak clearly to immigrants that they can count on The Roman Catholic Church to legalize their status in the United States. 2. We must hold accountable those who need our vote. They need to use rhetoric that does not harm immigrants; the candidates need to engage in a civil discussion about immigrants. 3. We must change the attitude toward an ongoing education and address the misunderstandings. We need to educate Catholics. 4. We must continue to provide pastoral care to immigrants, including legal assistance. 5. We need to work for a reform; we must use the pass failures to come to success. We need to correct the unjust laws so that they can respect basic human dignity.

We need to repair the law in two areas. Family unity, the root causes of migration. We need an economic development in the neighboring countries. The government should pursue economic policies so that they can assist these countries stabilize the economic situation. We need to protect family unity; families should be able to remain together. We cannot lose hope. Hope is in God’s hands. Hope is what I can hope for, 2. It will be difficult, 3. What I hope for can come to be a reality. The Church must remain a source of hope and we must have faith in God.

THE IMPACTS AND THE CAUSES OF MIGRATION

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What is causing and affecting migration around the world is the economic turmoil; and the imbalances on how wealth is handled. The poor countries are becoming poorer, due to inadequate policies that the governments imposed on them. The wealthy nations do not have a spirit of generosity to welcome the stranger in their homelands. In a more specified way, I am talking about the US, where migrants are placed in detentions centers as criminals. Having lived in the United States for more than seventeen years, I know that the country has plenty of resources to place the innocent migrants in better facilities and not alone side with criminals or treat them as criminals.

A system that is just needs to be created for migrants; and once again we should be reminded of the words spoken of Martin Luther King Jr. who said in 1963, from a Birmingham jail, "How does one determine whether a law is just or unjust? A just law is a man made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law." LETTER FROM A BIRMINGHAM JAIL (April 16, 1963) For the US to create a system that is just for immigrants we need the creativity of great minds.

Two days ago we celebrated Martin Luther King Jr. national holiday to commemorate his life. On April 16, 1963 MLK, Jr.: said “We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed” Letter from a Birmingham jail (April 16, 1963). If we do not unite we are never going to defeat the oppressors who do not want to implement an immigration reform. Politicians only implement what is beneficial to their political advancement. The fight needs to continue and we need to put pressure on politicians who seemed to be getting by promising policies that do not reflect justice for all.

THE ECONOMIC CRISIS AND ITS EFFECTS

The society needs the wealthy and the creativity of Entrepreneurs to survive a crisis such as the one that the world is suffering at the moment. We, in the developed countries do not realized that in the poor countries families have to live on a dollar a day. This news should be shocking to us and it should stir a feeling of responsibility on our part. When we hear this devastating news we should think about the children who died of hunger everyday.  The consensus in this matter should be obvious that one of the causes of migration is the economics. Poverty has been cited as the number one problem that is affecting families across the globe. Poverty is making people fleeing their natives’ lands to find solutions for their basic needs.

The people who are suffering in this economic crisis are the poor. If the wealthy were to have a spirit of generosity towards the poor we would not be suffering as much. The point that I am trying to make is that if we were to share the resources we would be in better conditions. We should start from the top to the bottom. We should begin with the first lady of United States and the President. What can they sacrifice for the betterment of others?  The imbalances of the distributions of wealth affect us all. A conscious heart would create jobs for those who do not have one at the moment. Is that what we see of this country?

The governments of developed nations need to help the neighboring countries creates jobs so that people do not have to migrate as much. It is a duty and a responsibility of a powerful nation to help the poor nations be more creative and trained them to help their people to have dreams in their lives. The economic system that we have right now is not providing a well balanced structure in our economics. Another issue affecting the poor nations is globalization which does not reflect justice for the poor. The wealthy have easy access to cross borders to sell their products but the poor do not. This inequality will continue if we do not continue to fight. A revision of globalization is needed it.

Families across the globe have to risk their lives to come to the United States, because there are no jobs in their countries. It is estimated that 38 million people have migrated to the United States in the last fifty years. Governments need to creative systems that balance the economy and keep the families home. Families come in search of a better way of life to the United States, but at times what they find is injustice and discrimination and at other times even rejection. If we think in terms of the unification of the families, we should recognize that immigrants come in search for a better way of life for their children and loved ones. Immigrants have to risk their own lives to cross the borders. Migrants leave their families behind and that causes many psychological effects in their lives.

The concept of family should be important for us to think when a migrant family crosses our path. For me it is very difficult to deal with this issue of families being separated because I think that we need to do a better job in protecting the dignity of all human beings. Solidarity should not be just a word that exist books, but it should a word that should be in our hearts and remind us that we all have a responsibility with other human’s beings, and that we should care for one another. When a family loses the breadwinner of the house, it is very difficult and the family has to find ways to migrate to where they can find food to sustain themselves.

In many of the criticisms that I have heard against the immigrants, no one seems to speak about the consequences. The migrant communities are very sensitive and fragile. They have suffered oppressions in their country of origin and it is not fair to continue imposing on them more oppression. The immigrants are prone to addictions of alcoholism and other psychological problems because of the effects of being separated from their families. The immigrants become codependent on others because they do not have in most instances an entrepreneur’s mentality. Resources need to be provided so that families find the right help for the betterment of their lives.

Migrants deserve a humane treatment to heal their wounds of injustice and oppression. We should create ways to empower them so that they can utilize their gifts and talents. The United States government has the tools and intelligence to create more wealth and help the poor migrants adjust to the new conditions. Migrants have come into our midst without a fault of their own. All human beings deserve a humane and loving society where we all can live in peace. We need an awareness in our conscious that our elected officials need to hear about the consequences and the effects in the families when they split by a fault that is not their own. The matter of immigration is a matter that needs to be addressed courageously.  

APRENDA COMO BAJAR DE PESO SIN TANTO DRAMA

Dr. CARLOS FRANCISCO FERNÁNDEZ
Asesor médico de ELTIEMPO

Seamos sinceros: ya hay mucha gente con sentimiento de culpa porque siente que los excesos de trago y comida de fin de año empiezan a verse en las llantas, el abdomen y la papada.

Otros piensan que pueden seguir dándose licencia en lo que queda de las vacaciones, pues juran que, al acabarse, se dedicarán a cumplir con alma, vida y sombrero un eterno compromiso: "Este año sí adelgazo".

Como sabemos que la culpa dura poco, y el propósito rara vez se lleva a cabo, aquí les dejo unos simples consejos que le ayudarán a bajar de peso sin matarse. Aclaro: todo funciona, así que hágale con juicio.

1. Coma sentado: se ha comprobado que cuando la gente come de pie o caminando, como en los cócteles, ingiere mayor cantidad de alimentos, porque lo hace más de prisa. Así que sentadito, ¿si?

2. Mastique bien: dicen los que saben que eso hace que la persona coma más despacio y que la sensación de saciedad llegue más rápido. También favorece el proceso digestivo.

3. Cuando es a comer, es a comer: mientras come evite leer, ver televisión o trabajar, eso hace que la gente coma en forma mecánica y pierda la concentración en los sabores y los olores, vitales para el disfrute y la saciedad.

4. Deje a un ladito los cubiertos: cada tres bocados suelte los cubiertos y déjelos sobre el plato por un momento; eso lo calma, le frena el acelere y hace que consuma una menor cantidad de comida.

5. Elija bien las horas: con el desayuno se asimila más la comida, porque el cuerpo necesita energía para empezar la jornada. En la noche el cuerpo tiende a almacenar. Coma más en la mañana y menos al anochecer.

6. Agüita antes de: tomar uno o dos vasos de agua antes de cada comida da la sensación de llenura y hace que las personas coman menos. Si toma jugo con azúcar, saque la mitad y dilúyalo con agua.

7. Las harinas de último: cuando se siente a comer, empiece con las proteínas (carne, pollo, pescado, huevos) y deje de último las harinas. En ese orden la sensación de llenura será más rápida y el consumo menor.

8. Si va a comidas sociales y cocteles: tómese un yogurt o cómase un pedazo de queso o un bocadillo suave antes de llegar; sentirá menos hambre. Después de servir, ubíquese lejos de las fuentes de comida.

9. No aguante hambre: saltarse las comidas hace que cuando esté cerca de ellas quiera devorárselas todas. Además, el cuerpo procurará hacer reservas de energía para el próximo ayuno. Mejor dicho, engordará más.

10. Descanse y camine después de comer: si al terminar de comer permanece sentado 15 minutos, se sentirá más lleno. Pasado este tiempo, camine vigorosamente durante media hora por lo menos.

Otros trucos sencillos

Si hace mercado después de haber comido, se verá menos tentado a comprar cosas que engordan. Si, además, elabora una lista detallada de lo que en realidad necesita antes de ir al supermercado, seguro que a su casa no llevará excesos.

Si siente que el hambre lo corre, tenga a la mano un trozo de queso con pan o una fruta; lo harán olvidarse de las empanadas, las gaseosas y la comida chatarra.

No olvide que es más fácil beberse el jugo de tres naranjas que comerse una, así que, de vez en cuando, prefiera ingerir esta fruta a trozos.

Comerse un chocolate solo engorda el doble que si lo consume después de la comida o acompañado por un trozo de pan.

Bájeles a las gaseosas, elimine el alcohol (estimula la distribución de grasa en la cintura) y toda la comida de paquete. Aléjese de los dulces.