"THE POLITICAL ASSEMBLY"

"THE POLITICAL ASSEMBLY"

Rev. Jeric C. Cortado, March 2010

According to the Gospel of Luke (22:7-13, RSV), “Then came the day of Unleavened Bread, on which the passover lamb had to be sacrificed. So Jesus sent Peter and John, saying, "Go and prepare the passover for us, that we may eat it." They said to him, "Where will you have us prepare it?" He said to them, "Behold, when you have entered the city, a man carrying a jar of water will meet you; follow him into the house which he enters, and tell the householder, 'The Teacher says to you, Where is the guest room, where I am to eat the passover with my disciples?' And he will show you a large upper room furnished; there make ready." And they went, and found it as he had told them; and they prepared the passover.”

We have to take a look that it was a man bearing a jar of water which contrast to the practice of the society then, wherein to carry a jar of water was a task of woman. According to William Barclay, it happened in order that it would be easy to identify the contact person of Jesus or a friend of Jesus who knows the secret place for Jesus’ movement in Jerusalem. Given the fact during that time “the chief priests and the scribes were seeking how to put him (Jesus) to death; for they feared the people” (Luke 22:2). Barclay estimated that was about 2,700,000 pilgrims participated then to the Feast of Unleavened Bread, which is called the Passover. The authority then already agreed to find suitable time to liquidate Jesus.

In this backdrop, the Meeting of Jesus at the upper together with his disciples was not simply religious but a political assembly. First, their meeting was during the time of the celebration of the Israel’s liberation from the bondage of slavery from Egypt. Their meeting was during the time that Jesus and his disciples were wanted to the imperial power. It was the time that people and the authorities were so busy in the national event. The devotees so were busy on the worship offering and religious life, the authority and their soldier were busy and focus on their security measures, and maintain the peace and order of the celebration.

Secondly, Jesus himself, who led and hosted the fellowship was already known as “King of the Jew” and political Messiah. Jesus preached an alternative community and kingdom. He condemned the irregularities in the current imperial structure. Even his disciples were associated to some progressive group at that time.

In the Gospel of Mark, during the time when Jesus and his disciples went away to the villages near Caesarea Philippi, he asked his disciples, “Tell me, who do people say I am?” “Some say that you are John the Baptist,” they answered. “Others say that you are Elijah, while others say that you are one of the prophets.” “What about you?” he asked them. “Who do you say I am?” Peter answered, “You are the Messiah.” Then Jesus ordered them, “Do not tell anyone about me” (Mark 8:27-30).

Based on the account mentioned above, probably why Jesus told his disciple to keep in secret his identity was because it is politically dangerous. Given the fact that during their time, the plot against Jesus was at intense. The chief priest and the teachers of the law were looking for a way to arrest secretly Jesus and put him to death (Mark 14:1). But during his arrest and before the Council, Jesus admitted his messianic figure. The High Priest questioned him, “Are you the Messiah, the Son of the Blessed God?” “I am,” answered Jesus, “and you will all see the Son of Man seated at the right side of the Almighty and coming with the clouds of heaven!” This declaration and response of Jesus, the affirmation and confirmation of being a Messiah is a political threat against those in religious and political power. Jesus lifestyle and principles may lead the people to a political revolt. The claim of being a Messiah is a claimed to him by the people.

The triumphant entrance of Jesus in Jerusalem shakes the imperial. Because they saw the forces of people that possibly topple down the status of oppression and exploitation. During the entrance of Jesus, the large crowds of his disciples began to thank God and praise him in loud voices for all the great things that they had seen: “God bless the king who comes in the name of the Lord! Peace in heaven and glory to God!” (Mark 19:37-38). After this event at the entrance, Jesus proceeded to the temple and something happen. He went into the Temple and drive out the merchants, saying to them, “It is written in the Scripture that God said, ‘My house will be a house of prayer.’ But you have turned it into a hideout for thieves!” (Luke 19:45). Jesus took over the Temple and taught every day.  Jesus political figure was developed through his teaching about the kingdom of God, about his healing and teaching ministry, about his condemnation and critic to their current abusive Imperial power and its puppet government. He made clear to his disciples and to the people that they were not the property of anyone and they belonged to God alone. Jesus set out to liberate human beings from every alienating and oppressive system, whether religious or political.

And third, their discussion during their fellowship meal is something about the flavor of political issues and consequences. The blessing and act of thanksgiving by Jesus recognizing that there is most powerful God, just and humane ruler, God of power and might other than and most powerful than the king and emperor that time. During this fellowship meal he introduced, worship and praise the God of Israel, the God who liberates his people. The God who opposes and condemning oppression and abuse of power like what happen and doing their present regime of their time.

The sharing of bread and cup equally is an act of protest and against their current situation imposed by the authorities. There was no equal distribution then of resources, panlalamang at panggigipit, a lot of people starved to due to the unequal treatment and distribution of wealth. Jesus broke with economy of private property and embraced the economy of sharing.

This act of thanksgiving, sharing the bread and cup is very antagonistic to the political power then. The exposure of denial and abandonment by the disciple due to the threat by those in religious and political power is an act of protest against the state terrorism. The exposure of “pagkakanulo” by one of his disciples is a manifestation of how the authorities work in order to liquidate the Messiah, who taught the people how to stand in their principle and preach the alternative society. It is an exposure and condemnation of the culture of opportunism and selfishness. The Galilean Jewish peasants found themselves in a strange position due to the exploitative and fascist system imposed by the religious, puppet, and Roman authority. The meeting, the fellowship, the meal set is the concept of an alternative society that threatened the interest of the few ruling elite under the Roman Empire. Jesus died on the cross with a political charge. Crucifixion then was a punishment of the Empire to those who considered threat to the national security and imperial interest.

From the start, the mission and ministry of Jesus aims to transform people and become transformer of the culture of oppression, the system of governance, the community to the condition and context that people may be called as a liberated and liberating people. We find Jesus who possessed radical questions to the authority and institutions, courageously exposed and opposed the implementation of religious and political laws that makes people vulnerable. We find the restless Jesus, a mobile person, and actively engaged in the people’s aspirations and journey. He offered and dedicated himself in a humble service to the people that we commemorate, affirm, and celebrate every Service of the Word and Table celebration. Jesus said, “Do this, in remembrance of me.” Amen.

Reference:

1.       Bourg, Marcus J. (1995) Meeting Jesus Again For The First Time. USA: HarperCollins.

2.       Harrington, Daniel J. s.j. (2009) JESUS: A Historical Portrait. Philippines: St. Paul Publication.

3.       Kealy, Sean P. c.s.sp. (1997) Jesus and Politics. Philippines: St. Paul Publication.

4.       Abesamis, Carlos H. THIRD LOOK AT JESUS. Philippines: Claretian Publications, 2003.

5.       Balasuriya, Tissa. OMI. THE EUCHARIST AND HUMAN LIBERATION. New York: Orbis Books, 1979.

6.       Barclay, William. GOSPEL OF LUKE: Daily Study Bible. USA: Westminster Press, 1976.

7.       Elwood, Douglas J. and Magdamo, Patricia L. CHRIST IN THE PHILIPPINE CONTEXT. Philippines: New Day Publishers, 1971.

8.       Keener. Craig S. THE BIBLE BACKGROUND COMMENTARY: New Testament. USA: Inter Varsity Press, 1993.

9.       Vaño, Manolo O. DISCOVERING THE ORIGINAL JESUS: A Biography of a Revolutionary Genius as He was Actively Known to His Contemporaries. Quezon City: New Day Publisher, 1998.