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SHALOM AND JUBILEE The Servant Prophet Promoting Social Justice and Lasting Peace for Transforming Crisis to the Fullness of Life* by Bishop Erme R. Camba**
Greetings I greet you all in this 71st Annual Conference of District Conference of Northern Mindanao: Grace and Peace in behalf of my family and of the Divinity School. Since Dr. Noriel Capulong could respond to all the invitations for Biblico-Theological-Reflections, the Faculty was asked to volunteer to take on the invitations. I volunteered to come the DCNM even when the invitation was for a Bible Scholar for it has been many years since I last attended your annual session. My training is basically in pastoral ministry although basic Biblical studies are part of it. You can not, therefore, expect a scholarly Biblical exegesis and exposition except that which is borrowed freely from some authorities. I am though that the invitation was for a BTR. I understand that a BTR is more of theological reflection. The other matter is that I volunteered to come on the basis that I can use a study which I did for another conference because of very limited time for a new study. The theme of this Conference, however, lends itself to my previous study, so I am confident it is directly related to your theme even when I am using different Scriptural passages from your suggested texts. I would like to state at the outset that I am heavily indebted to Dr. Noriel Capulong who gave his consent for me to use his material extensively, to Dr. Lee Oo Chung and Dr. K.C. Abraham for the study they did for the Christian Conference of Asia some years ago. Some of you will certainly recognize the materials. Introduction of the Method of the Bible Study Bible Studies in big conferences are actually lectures where the audience only listens. For our purpose, I would like to invite your participation. We will interrupt my presentation and invite you to reflect and share your thoughts with two other persons in a buzz session. It is unfortunate that we do not have time to share to the whole Convention. But you can compare notes with my own study and reflection when I resume my presentation. ________________
**Originally presented at the 19th General Convention of the National Council of Churches in the Philippines, November 22-26, 1999, this series of two Bible Studies was revised for the UCCP District Conference of Northern Mindanao, UCCP Del Pilar, Baliangao, Misamis Occidental, May 11-12, 2000. **Bishop Erme R. Camba, former General Secretary of the United Church of Christ in the Philippines, is presently the Dean of Silliman University Divinity School, Dumaguete City.

I am not sure that all of you brought your Bibles, so I am providing you with a printed text of the passages we will use. Introduction to the Theme of the Bible Studies I feel that this BTR is timely for the present Mindanao crisis. I believe that this crisis can be turned into kairos as the Christian Churches lends the Gospel message of peace to a situation of war. The Christian Gospel has definitely the theological resources for participation in bringing about peace. In 1989 the NCCP initiated a Peace Program. This was widely supported by the UCCP. So that our own churchleaders were even involved in the peace negotiations between the National Democratic Front and the Republic of the Philippines. Many biblical and theological studies were published on the subject. For the purpose of our theme and study objectives of this Conference, I suggest for our series of BTRs that we revisit the idea of Shalom and complement it with the most current ecumenical them of Jubilee. The Ecumenical Bishops Forum started the discussion of the Jubillee theme in 1986. It has gained so much attention in the past two years due to ecumenical and international campaign on the cancellation of the debt of poverty stricken nations. We are very happy that the writers of the sermon of Cardinal Sin on EDSA Day took up the five subjects suggested by EBF in 1986 and which was spread out in our Centennial Celebration in 1998. Now the Roman Catholic Church has even spearheaded the Jubilee March on Poverty. In light of DCNMs study objectives of promoting social justice and lasting peace and the role of servant prophet in transforming crisis to the fullness of life, I would like to bring together the themes of Shalom and Jubilee, by looking at them as two sides of one coin. Thus, I submit the complementing titles; (1) Shalom: A Vision of Jubilee (Well-being and Wholeness, Harmony, Justice and Peace and (2) Jubilee: The Proclamation of Shalom Biblico-Theological-Reflection I Shalom: a Vision of Jubilee (Well-being and Wholeness, Harmony, Justice and Peace A General Meaning of Shalom For our first BTR let us start with the meaning of Shalom. Shalom is one of the most commonly used words in the biblical narrative to indicate the well-being of the people that comes from the faithfulness of God. Shalom is used to refer to and wish for a safe and untroubled journey (Gen. 26:29; Ex. 18:23; and Isa. 55:12); a restful and sound sleep free from the threat of evil forces (Psalm 4:8; Ezek. 34:35); a secure dwelling that is free from the threat of beasts or unfriendly forces (Lev. 26:6; Ezek. 28:26); a good yield of the land because of proper rain and the proper season (Ezek. 24:25ff); life of health and well-being (Isa. 57:18-19; I Sam. 20:21; and II Sam. 17:3)

Shalom involves our relationship with nature as in the quieting of a storm, or the cessation of destructive rain, or the faithfulness of the land. It involves, therefore, the proper use and care of nature that is a part of our stewardship of Gods creation. Shalom is an all embracing and comprehensive description and concept of human relations and community (wholeness, harmony, oneness) which is projected as a future hope and as a concrete condition to be attained. It exists through the process of making. For example, a peaceful world without war may be realized only when the causes of unpeace are removed or if one returns the land he robbed from the original owner, then they can live in peace together. Yahweh, Owner of Shalom The prophets proclaimed that true Shalom originates from God. In Judges 6:24, Gideon says: Yahwah Shalom. Scholars interprete this as Yahweh is Shalom, or Yahweh is the owner of Shalom. God, then, is the Creator of Shalom, and Shalom always exists with Gods justice and righteousness. Psalm 85:8-13 speaks of it this way: Let me hear what God the Lord will speak, for he will speak peace to his people, to his saints, to those who turn to him in their hearts. Surely his salvation is at hand for those who fear him, that glory may dwell in our land. Steadfast love and faithfulness will meet; righteousness and peace will kiss each other. In this passage, Gods peace has four elements which bring peaceful realities in the world: love, faithfulness, righteousness and salvation. Shalom in the Old Testament means a reality in which love and faithfulness will meet and righteousness and peace will kiss each other. The Israelite prophets believe that the realization of true peace would be possible only when the Messiah, armed with Gods righteousness and faithfulness, comes to this world as in Isaiah 9:6-7: For to us a child is bornand his name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, upon the throne of David, and over his kingdom, to establish it, and to uphold it with justice and righteousness from this time forth and for everlasting. Shalom and Justice Shalom involves harmony of economic, social and political life such as in freeing of a people (Exodus), the feeding of the hungry, the giving of the sight to the blind, the overcoming of economic injustice and oppression. There is no Shalom where the resources of the community are distributed inequitably so that some eat and others go hungry, or where a ruler treats people unjustly.

Isaiah 65:17-25 is a picture of Shalom, a new Jerusalem where no more shall be heard in it the sound of weeping and the cry of distress. No more shall there be in it an infant that lives but a few days, an old man who does not fill out his days, (vss. 19b-20a) [Where] They shall build houses and inhabit them; they shall plant vineyard and eat their fruit. They shall not build and another inhabit; they shall not plant and another eat. (vss. 21-22a) The wolf and the lamb shall feed together. the lion shall eat straw like the ox; and dust shall be the serpents food. They shall not hurt or destroy in all my holy mountain. (vs. 25) The prophets proclaim ultimate peace through the realization of justice in the world. The God of Peace orients the struggle of Gods people in a the direction toward the establishment of justice. In the Hebrew faith, Yahweh has established a covenant with the people for peaceful life. The clear expressions of that is justice. It is in justice done to the weak and helpless that Israel finds true peace. There is no peace without justice. This integral relation between peace and justice should form all peacemaking activity. Although the Bible projects the vision of Shalom in community, it shows that the practice of this Shalom is far from reality. Shalom within a community and between communities is thwarted by individuals and groups that make alliances of power to dominate others. And so in the Bible, peace is set against false peace. For from the least to the greatest of them, everyone is greedy for unjust gains; from the prophet to priest, every one deals falsely. They have healed the wound of my people lightly, saying, Peace, peace, when there is no peace. (Jer. 6:13-14) We look for peace, but no good came, for a time for healing, but behold, terror. (Jer. 8:15) The peace which we make ourselves is always a partial peace a peace including some people at the cost of others. It is this peace that the Biblical Yahweh confronts with his sword of judgment.

As Jeremiah puts it: Were they ashamed when they committed abomination? no, they were not at all ashamed; they did not know how to blush. Therefore, they shall fall among the fallen; when I punish them, they shall be overthrown. (Jer. 8:12) The peace which is Shalom judges and cuts across into the false and partial peace which we often attain for ourselves but creates conditions of danger and unpeace for others. In this context, Jesus said, I have not come to bring peace but a sword. (Mattehew 10:34.) In the midst of the false or partial peace that prevails, to live by and work for shalom means a sword. The action of God creates conflict in the name of shalom. For example, when structures of law and order come to dominate human beings and have become obstacles to shalom, Gods action uncovers the violence that is beneath the structures of false peace. Peace in Micah (With this introductory background, let me now invite you to discuss selected passages from Micah. Please sit together in a buzz group of three. In 15 minutes please read the printed Scriptural passages and share your thoughts with your partners using the guide questions. You may want to go beyond the guide questions.) (The Scriptural passages we will study together are: Micah 2:1-2; 3:1-3; 4:1-10) Thank you for your enthusiastic discussion which I anticipated. Let me now continue by sharing my own study and reflections. I am using the outline from the article Peace Theology in Micah 4 by Prof. Kim Ea-kon Hanshin University as cited by Dr. Lee OO Chung. Prof. Kim says that the understanding of peace in the Old Testament is clearly revealed even if the word Shalom is never used in the text. Let us start with Micah 2:1-2: Woe to those who devise wickedness and work evil upon their beds! When the morning dawns, they perform it, Because it is in the power of their hand. In Micahs time, the wealthy were so interested in exploiting that they were unable to sleep at night. They spent these wakeful hours devising schemes to defraud and dispossess their fellow countrymen. When daylight came they proceed to execute their plots. These men of the day had such power that they could do almost anything they wished. There was no one, either in government or the courts, who would call them to account, for the authorities were in league with them. This was a free enterprise society in which the men of affairs could do what they wished, and there was no reckoning.

How similar is this situation with the Philippines? Government after government point to the fact that those who are close to the powers that be get what they want. Sometimes I get so frustrated with the newspaper reports with the message that perhaps we may never be able to recover the wealth which rightfully belongs to the people but has been stowed away and successfully hidden by the Dictatorship Regime specially in this government which has restored many of the former cronies. Micah 2:2 says: They covet field, and seize them; and houses, and take them away; they oppress a man and his house, a man and his inheritance.

In a day when wealth consisted largely of real estate these unscrupulous people had a mania for acquiring houses and lands. This was accomplished by resorting to seizure, theft and violence. The specific methods to obtain these possessions are not stated. Perhaps they may have followed in the tradition of Jezebel such as trumping up false charges of subversion, including atheism and treason. (See the story of Jezebel and Naboth Vineyard in I Kings 21.) Perhaps there were less brutal ways of foreclosing properties or appropriating them. But as the poor and middle classes of Palestine had their inherited estates taken from them, these dispossessed people and their families were reduced to a practical and often actual condition of slavery. Last October 1999, we held a Church Peasant Conference in Dumaguete City. One after another, farmers from Guihulgnan, Canlaon and Manjuyod, tearfully testified how they have lost or are fast losing the land they had been tilling for three generations under a new land reform program called corporativism, referring to the socalled excellent experiment by a well-known crony of the Dictator. Corporativism was widely reported in the dailies as praised and strongly endorse by our President Erap na hindi naman para sa mahirap. Other big land owners followed the program or work out other ways to retain or re-acquire the land which was distributed to the farmers some years back. The distribution of land by the Department of Agrarian Reform has now become a program of land consolidation with farmers holding only an empty scrap called Certificate of Ownership! Indeed, even in current Philippines, they covet field and houses and take them away; they oppress a man and his house and his inheritance. Let us now look at Micah 3:1-3: And I said: Hear, you heads of Jacob and rulers of the house of Israel! Is it not for you to know justice?--you who hate the good and love the evil who tear the skin off my people. and their flesh from off their bones; Who eat the flesh of my people, and flay their skin from off them; and break their bones in pieces, and chop them up like meats in a kettle, like flesh in a caldron.

The heads of Jacob were the prominent individuals in the civil life of that day. The rulers of the house of Israel refers to government personnel. This powerful statement of Micah pointed to supposedly leaders who had become mis-leaders of the people, dragging their nation to ruins. They have been ignoring the demands of righteousness. Micah was reminding them that justice in administration was an obligation upon their positions of leadership. Micah gives two illustrations which emphasized their greed. The first one speaks of a butcher who after killing an animal callously proceeds to skin it. To Micah the leaders were even more inconsiderate, for as it were, they skinned their fellow countrymen alive. The second may refer to a wild beast tearing flesh from the bones of its victims. To the masses of the people in Micahs time the upper classes had become both butchers and beasts. I think you will agree with me that we had such an experience under Martial Law. It is, therefore, a correct political action for the sectoral groups in the Philippines to go back to the streets and shout that we do not want Martial Law repeated and all its attendant human rights violations and wars and rumors of wars. Sometimes, I feel that the current war situation in Mindanao is like what the Marcos Dictatorship did to bring about Martial Law. On the Mindanao situation, let me ask a question for us to reflect on: who is instigating these wars? My feeling is that some groups, perhaps the same international economic and political powers in collaboration with our domestic decision makers are again stoking the fires of hatred between Christians and Muslims reminiscent of the months before the Marcos Martial Law. For we know that the skinning of the people and tearing of their flesh continues and has even intensified? We have been told that we are well on the way to economic recovery since time of Presidents Cory and Ramos. But we ask: at what cost? And who are benefited? Has unemployment diminished? Has the incidence of poverty gone down? Certainly, unemployment and poverty has gone down according to government propagandists. If you are a college graduate or you are of working age but you are not looking for work, you are not unemployed. True enough in such accounting unemployment has gone down. If you have radio and TV in your house and you smoke, you are not living under the poverty line. And by the way, if you are spending at least P27.00 per person per day, your family is not living below poverty level. The government has solved unemployment and poverty by changing the formula on the rate of employment and poverty. People may not experience such skinning and tearing now. But I grant you that our people, yea, all of us, including the skinners and tearers, will sooner experience pain and suffering if the tearing of our mountains by open pit mining, the skinning of our forests by indiscriminate cutting of our trees, and the de-fleshing of our marine life, are not stopped. Just see what the Mining Act of 1995 has done. There is an additional prophetic utterance of Micah. This time it is directed to prophets who lead people astray. Let us now look at Micah 3:5: Thus says the Lord concerning the prophets Who lead my people astray, who cry Peace When they have something to eat. But declare war against him

8 Who puts nothing into their mouths. This statement is directed to the majority prophets, men of the prophetic guilds, who were simply Yes men. Micah regarded them as one of the causes of corruption. To those who satisfied their exploiting demands the prophets were genial and could cry Peace. But for those who did not comply (e.i. put something in their mouths) either by reason of principle or financial inability, these prophets were accustomed to declare a holy inquisition. So instead of an agency for human uplift, religion in Micahs time was becoming a system of racketeering carried by unscupulous professionals for personal profit. I do not know how relevant is such a prophetic utterance today. But let this be a warning for us religious. Let us ask ourselves: who do we side with. During the Martial Regime, some Church groups were criticized for espousing critical collaboration with the Marcos government because they were more collaborationists than critical. Many churches at that time had a wait and see posture. Those who spoke against the government specially on human rights issue were under attack by both the government and some churches leaders. I certainly hope that as many church people found their voices during that dark regime, we should not only continue our vigilance in the face of this critical times but let us increase the number of advocates for peace and justice and Shalom. I submit that this is what your second specific objective mean. Indeed we must reinforce our Faith Dimension in promoting social justice and lasting peace. Peace Theology of Micah 4 Following this background in Micah 2 and 3, let me bring your attention to Prof. Kim Ea-kons Peace Theology of Micah 4. Given the condition of un-peace in contrast to the Old Testament concept of peace as we presented earlier, let us look at the outline of Micah 4. We are studying this particular passage as a transition to our 2 nd Bible Study tomorrow when we speak of Jubilee as Proclamation of Shalom. Micah Chapter 4 is divided into three parts. In the first part (4:1-5), Micah proclaims his peace ideology by using the form of what is called the oracle of salvation of the eschatological prophecy. It begins with in the latter days. Prof. Kim says that this particular oracle of salvation is literally an oracle of peace and it is the best example summarizing the peace ideology in the Old Testament. Verses 1 and 2 proclaims the appearance of the reign of Yahweh. This reign will start in the city of Zion, the City of Jerusalem. Yahweh will govern many peoples and nations. The era of universal peace will begin. Verse 3 says that wars between nations shall cease. When the tools of warfare will be turn into tools of peace (swords into plowshares; spears into pruning hooks) in the reign of Yahweh, true peace will be established. This is political and military peace ideology. Comes now verse 4. [Read.] The political and military peace ideology is joined with the socio-economic ideology. The prophet speaks about the laborer enjoying his work and the fruits of his labor without interference. He does not have interference from the owner, the ruler or other powerful countries. What a prophetic voice for our own socio-economic condition today! If this happens in the Philippines, there will be no labor unrest!

9 In verse 5, Micah adds: without the peoples personal religious and spiritual peace, the political, economic and military peace, will not be true peace. No one has the right to violate or disturb another religious faith. Forcing of ones faith on another will result in a false peace in society. This is specially true in Asia where religious plurality is very important. We, Christians, must not impose our religion on persons of other Faiths. As Micah explains it: For all the peoples walk each in the name of its god, But we will walk in the name of of the Lord our God forever and ever. (vs. 5)

Last November, 1999, the Christian Conference of Asia and the Council for World Mission sponsored a Theological Roundtable on Frontiers in Christian Mission. One of the major challenges for Christian Mission in the New Century and Millenium is the reality of religious plurality. We spoke not only of the World Living Faiths, such as Islam, Hinduism and Buddhism, but also the faith of the indegenous peoples. Recognizing this religious plurality, the Roundtable said in part: Religious plurality would persist in the foreseeable future. Genuinely open approach to plurality leads to the affirmation of identity, particularity and the dignity for all which are basic to life in a pluralistic society. We are challenged to find creative ways to understand and relate to plurality and to discover a theology and practice of mission that respects and builds on this reality. Micah has indeed given us a valuable insight. We are not far behind in this as we even participate in the celebration of Ramadan. I only hope we do not succumb to the propaganda making us Christian hate the Muslims in this war in Mindanao. The second part of Micahs peace theology (4:6-8) gives us a model of the realization of peace. It is interesting that Micah says that those who are invited into this world of peace are three kinds of people: the lame, those who have been driven away, and the afflicted. This has reference to the experience of Israel in Exile. They were afflicted by suffering in captivity. But God will restore the new kingdom of the daughters of Jerusalem. This is the gathering together of the scattered portions back to the splendors of Israels glorious past. Micah proclaims that God will select these people and make them the remnant of Gods salvation and will create a strong nation of them where God reigns in peace. Here lies the hope in the reign of peace. The true ground of Yahwehs reign are people undergoing the suffering. Speaking of our own context, can peace come out of the experience of the suffering and marginalized people in society? Is there a bias or partiality in the Reign of God for the lame, those who have been driven away and the afflicted in todays society? Can we of the Philippine churches accept the Latin American churches preferential option for the poor. Micah seem to be pointing to this model of Gods kingdom of peace. In the third part of Prof. Kims outline of Micah 4 (vs:9-13), the prophet presents a way of realizing peace. Once again the mood of prophecy swings from future triumph to the present reality. From an eschatological hope of the kingdom of peace, the

10 prophet points to the process towards peace through the experience of suffering and pain. But God will remain with them and make them the remnant of salvation.

Using the experience of womens pain of childbirth, we see in Micah that the suffering people will remain in the violent means of history towards the attainment of shalom. It will get worse much worse before it gets better. As in childbirth, however, the labor pains brings forth new life. The road to peace is always a painful struggle. The possibility and attainment of peace are always endangered by forces that contradict and oppose it, even falsify it. Shalom is, therefore, not a condition of passivity but continues struggle. It has to be created, aspired for and maintained over and against the powers and instrumentalities of destruction and death. It is a continues struggle for justice. The message of the hope for shalom is that the Reign of God will prevail. Concluding Words As your theme in Objective No. 2 calls for the promotion of social justice and lating peace let us remember that Shalom involves the overcoming of those attitudes and conditions of human behavior that disturbs, distorts and devalue human community. For as Wiezacker expressed it poetically: No No No No No No peace without justice justice without peace justice without freedom freedom without justice peace among people without peace with nature peace with nature without peace among people.

As we start the first months of this century and look forward to and plan the mission and ministry of the UCCP-DCNM at the beginning of the New Millenium, I would like to remind all of us of NCCPs statement in 1991 as a summary of our BTR No. 1: Shalom is a state of well-being and wholeness of life that embraces harmony with ones neighbors and social relations, with nature and creation, and with ones self. Its attainment involves a transformation of economic, social and political life so that these begin to embody justice and righteousness, of our relations with nature, and with the whole of creation so that these begin to embody care and respect for Gods purposes for them, and for ourselves so that we embody in our lives righteousness, love and human compassion. (A Vision of Peace by the NCCP Peace Committee, 1991) In a word, the NCCP and all Christian churches are challenged to work on holistic programs which will meet the needs and concerns of humankind, specially our own people, and of all creation endeavoring to fight attitudes and practices, both in church and society, which brings unpeace in our world. This brings me to the next BTR which will offer Jubilee as the method and proclamation of Shalom.

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Biblical References for Group Discussions Bible Study 1 Shalom: A Vision of Jubilee (Well-being and Wholeness, Harmony. Justice and Peace) A. The Biblical Passages Micah 2:1 Woe to those who devise wickedness and work evil upon their beds! When the morning dawns, they perform it, Because it is in the power of their hand. They covet field, and seize them; and houses, and take them away; they oppress a man and his house, a man and his inheritance. And I said: Hear, you heads of Jacob and rulers of the house of Israel! Is it not for you to know justice?--you who hate the good and love the evil who tear the skin off my people. and their flesh from off their bones; Who eat the flesh of my people, and flay their skin from off them; and break their bones in pieces, and chop them up like meats in a kettle, like flesh in a caldron. Thus says the Lord concerning the prophets who lead my people astray, who cry Peace when they have something to eat. but declare war against him who puts nothing into their mouths. It shall come to pass in the latter days the the mountain of the house of the Lord shall be established as the highest mountains, And shall be raised up above the hills; and all peoples shall flow to it, and many nations shall come, and say Come, let us go up the mountain of the Lord, to the house of the God of Jacob; that he may teach us his ways and we may walk his paths.

Micah 3:1

2 3

Micah 3:5

Micah 4:1

12 For out of Zion shall go forth the law and the word of the Lord from Jerusalem.

He shall judge between many peoples, and shall decide for strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruning hooks; nations shall not lift up sword against nation; neither shall they learn war anymore; but they shall sit every man under his fig tree, and none shall make them afraid; for the mouth of the Lord of hosts has spoken. For all the peoples walk each in the name of its god, But we will walk in the name of of the Lord our God forever and ever. In that day, says the Lord, I will assemble the lame And gather those who have been driven away, And those whom I have afflicted; and the lame I will make the remnant; and those who were cast off, a strong nation; and the Lord will reign over them in Mount Zion from this time forth and for evermore. And you, O tower of the flock, Hill of the daughter of Zion, To you shall it come, The former domination shall come, The kingdom of the daughter of Jerusalem. Now why do you cry aloud? Is there no king in you? Has your counselor perished, That pangs have seized you like a woman in travail? Writhe and groan, O daughter of Zion, Like a woman in travail For now you shall go forth from the city And dwell in the open country; You shall go to Babylon. There you shall be rescued, There the Lord will redeem you From the hand of the enemies.

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B. Questions for Reflection 1. Does Micah 2:15 speak to the Philippine situation? Give some parallel situations. 2. Are there prophets who lead people astray (Micah 3:5) today? Can you identify them? 3. Is Micah 4:3-4 only a utopian dream? Too idealistic? What is Micah really talking about?

13 4. Comment on: (1) the lame, the cast away and the afflicted as the remnants who can become a strong nation under the reign of God. (2) Shalom/the Reign of God comes like a woman in travail (childbirth) .