AUC Sept Oct 2020 Online.Pdf

Asian Journal of Religious Studies

September-October 2020 65/5

Contents

Editorial: Priority to the Person 3 Women Who Made a Difference in the Hebrew Bible 7 Thomas Karimundackal, SJ

Do Not Let Us Fall into Temptation: A New Understanding of the Lord’s Prayer 14 Soroj Mullick, SDB

In and Through Reason to Religion: An Exploration into the Relationship between Science and Religion 22 Kuruvilla Pandikattu, SJ

Finding Solace amidst Pandemic 30 Thomas Karimundackal, SJ

A Critique on Writing of Yuval Noah Harari on Justice: Our Sense of Justice Might Be Out of Date 38 J. Charles Davis

AJRS 65/5 Sept-Oct 2020 1

FOR PRIVATE CIRCULATION ONLY

Asian Journal of Religious Studies (formerly AUC or Apostolic Union for Clergy) is a peer-reviewed pastoral journal for Christian leaders. It is a bimonthly published from the Papal Seminary, Pune 411014. Inspiring and brief pastoral and academic articles beneficial for Christian leaders are welcome.

Editor: Kuruvilla Pandikattu SJ Ass Editor T. Karimundackal SJ Circulation: Stephen Jayard Section Editors: Pastoral Theology: Stephen Jayard Christology: Francis Gonsalves SJ Scripture: Mariapushpam Paulraj Homiletics, Liturgy: VM Jose SJ Moral Theology: Nishant Irudayadasan Counselling: V.Crasta & G. Cordeiro Indian Religions: Sebastian Vazhapilly SJ Spirituality: Patras Kujur SJ Administration: Dinesh Braganza Management: Vincent Crasta Finance: VM Jose SJ Printed at: Kunal Offset, Pune Typeset at: Papal Seminary Centenary Computer Centre Donations are accepted either by M.O. or D.D. If sent by cheque, please add Rs. 15 as bank commission. Suggested amount: Rs. 300 (in India); Cheques and DD in favour of APOSTOLIC UNION Address all correspondence (incl. DD) to: The Editor, AUC, Papal Seminary, Pune 411014, India Email: [email protected] or [email protected] Site: punejournal.co.in DOI: 10.5281/zenodo.4016538

AJRS 65/5 Sept-Oct 2020, ISSN 2249-1503 3-6 DOI: 10.5281/zenodo.4016510

Editorial

Priority to the Person

When Pope Francis addresses the U.N. General Assembly on Sept. 15, 2020 he is expected to speak about the opportunity to rethink economic, political and environmental policies in a way that will benefit humanity and the earth, reports CatholicPhylly.

Since the corona pandemic began in early March, the pope has been urging individuals, organizations and governments to recognize the inequalities the pandemic has highlighted in economics and access to health care and education, as well as the ways current patterns of production and consumption have damaged the environment.

It may be remembered that Pope Francis began a series of general audience talks on Aug. 5, 2020 about the principles of Catholic social teaching that can help the world move forward in a way that is better for human beings and for the environment.

He spoke about transforming “the roots of our physical, spiritual and social infirmities and the destructive practices that separate us from each other, threatening the human family and our planet.”

AJRS 65/5 Sept-Oct 2020 3

During a news conference on August 26, 2020 in Rieti, Italy, to launch a celebration marking events in the life of St. Francis of Assisi, Bishop Domenico Pompili hinted that “human fraternity,” a phrase used for a document on interreligious dialogue and cooperation signed in 2019 by Pope Francis and Sheikh Ahmad el-Tayeb, grand imam of al-Azhar.

According to CatholicPhylly it would make sense that a social encyclical on a post-COVID vision would build upon an affirmation that all human beings were created by God with equal dignity and that solutions to the world’s most pressing problems must be found together and must benefit all.

In an interview to Carlo di Cicco, former assistant editor of the Vatican newspaper, L’Osservatore Romano, Pietro Parolin, Vatican Secretary of State, said that “The priority is not the economy as such, but the human person”. He added that “COVID-19 not only provoked a health crisis but impacted multiple aspects of human life: the family, politics, labour, businesses, commerce, tourism, etc.” He noted further:. “The broad and interconnected character of the pandemic constantly reminds us of the observation of Pope Francis that ‘everything is connected.'”

The cardinal affirmed that the idea “economy is not everything” is the only explanation for why so many national and local governments ordered lockdowns to prevent the spread of the coronavirus; “It shows that the priority isn’t the economy but the person.”

He added for the Catholic Church it is not enough to be concerned about a person’s physical health. “The integrity of the human person must be cared for,” which means

4 AUC: Asian Journal of Religious Studies 65/5 caring for the person’s spiritual, political and economic health as well, he said.

Cardinal Parolin said, Catholic social teaching has emphasized the interdependence of nations, especially after St. John XXIII’s 1963 encyclical Pacem in terris ("Peace on Earth"), which argued that there is a need for disarmament and that nuclear weapons.

The pandemic revealed “our common weakness, our shared fragility,” he said. “However, instead of fostering cooperation for the universal common good, we see more and more walls rising around us, exalting borders as a guarantee of security and practicing systematic violations of the law, maintaining a situation of permanent global conflict.

“As Pope Francis recalled in Nagasaki (in November 2019), arms spending reached its peak in 2019, and now there is a serious risk that, after a period of decline, including due to pandemic-related restrictions, it will continue to increase,” he said.

But, he said, the pandemic demonstrates that what is needed is “friendship and benevolence rather than hatred and fear.” Catholic social teaching, the cardinal said, has firm biblical, theological and anthropological foundations and can be “continually updated” to respond to new needs and situations.

When speaking about the economy, he mentioned two most recent papal social encyclicals are key: Pope Benedict XVI’s 2009 “Caritas in Veritate” (“Charity in Truth”) and Pope Francis’ 2015 “Laudato Si’, On Care for Our Common Home.”

“Benedict spoke of an economy in which room must be made for the logic of gift, the principle of gratuitousness, which expresses not only solidarity, but even more deeply human AJRS 65/5 Sept-Oct 2020 5

fraternity,” the cardinal said. “Francis relaunched the theme of integral human development in the context of an ‘integral ecology,’ one that is environmental, economic, social, cultural, spiritual.”

“Today the pandemic is giving a tremendous shock to the entire economic and social system and its supposed certainties at all levels. The problems of unemployment are and will be dramatic; the problems of public health require the revolution of entire health and education systems; and the role of states and relations between nations are changing,” Cardinal Parolin said.

“The church feels called to accompany the complicated journey that lies before us all as a human family,” he said. “She must do so with humility and wisdom, but also with creativity,” reports CatholicPhylly.

He added, “there are solid principles of reference, but today courageous creativity is more urgent than ever so that the dramatic crisis of the pandemic does not end in a terrible tragedy, but opens spaces for the human and ecological conversion that humanity needs.”

May we learn from this pandemic our “our common weakness, our shared fragility,” and move forward. May we foster cooperation for the universal common good. May we learn to respect the dignity of each person!

The Editor

6 AUC: Asian Journal of Religious Studies 65/5

AJRS 65/5 Sept-Oct 2020, ISSN 2249-1503 7-14 DOI: 10.5281/zenodo.4016516

Women Who Made a Difference in the Hebrew Bible Thomas Karimundackal, SJ Papal Seminary, Pune 411014

Abstract: The Hebrew Bible discloses women who are leaders, prophets, queens, midwives, harlots, mothers, widows etc. The author argues that they could be brave and risk their lives for others. Be they leaders of the community, judges, prophetesses, queens, wise women, mothers, widows etc. they all played a vital role in the history of Israel. Frequently, it is a woman who emerges in a time of crisis to lead and preserve Israel. Some are known while others are unknown; some are powerful, while others are powerless. But no matter what their individual personalities and contributions, their stories are often crucial to understand the history of Israel. It is true that they have not enjoyed a uniform status in the society; however, the Hebrew Bible does not neglect their importance and influence, and the invaluable contribution they have made. It is unfortunate to consider them as shadowy, subordinate figures in the society. Instead they were all protagonists in their own Sitz im Leben.

Keywords: Women in the Bible, Hebrew Bible, Prophetesses, Unnamed Women.

The Hebrew Bible presents many women characters, named and unnamed, who played a vital role in the history of Israel. No matter what their individual personalities and contributions, their life and vocation have been permanently influential both in the religious and

AJRS 65/5 Sept-Oct 2020 7

communitarian life. Most of the women characters in the Hebrew Most of the women Bible are portrayed as characters in the enterprising, resourceful, and Hebrew Bible are courageous. They are engaged in portrayed as vital tasks and roles that enterprising, benefitted God’s people. The resourceful, and Hebrew Bible discloses women courageous. who are leaders, prophets, queens, midwives, harlots, mothers, widows etc. There are also women whose names are not included in the biblical narratives but whose stories live on to teach, guide, and instruct us in life. The Hebrew Bible also reveals symbolic women as examples of what to be or what not to be. From the myriad of women characters presented in the Hebrew Bible, readers will find a message from days gone by that, named or unnamed, women played a vital role in the history of Israel, as they continue today.

1. Judges and Prophetesses Female judges and prophets appear in different phases of the history of Israel, and their stories are recorded in each section of the canon, proving they are not aberrations. Their stories in the Scriptures show that they had messages for their times and for ours, and they need to be heard. The life and message of a few characters will illustrate this fact clearly: Deborah is the only female judge, and also the only judge to be called a prophet (Judg 4-5), and she is acclaimed as a woman of faith and courage. There is no other heroine like Deborah in the Hebrew Bible who motivated the people and acted courageously. Miriam, the sister of Moses and Aaron, is the first woman in the Bible designated as a prophetess (cf. Exod 15:20-21; Num 12: 1-15; 20:1; 26:59; Deut 24:9; 1Chr 6:3; Mic 6:4), and she is praised as a woman of moral authority and Leadership. Huldah, the wife of Shallum ben Tikvah, is regarded as a prophetess accustomed to speaking the word of God directly to high priests 8 T. Karimundackal: Women in the Bible and royal officials, to whom high officials came in supplication, who told kings and nations of their fates, and who spoke in a manner of stern command when acting as a prophet (2 Kgs 22:14-20 and 2 Chr 34:22–28).

2. Women of Royalty and Wealth Women of royalty and wealth played a significant role in Jewish history. While some defied their father’s orders, others, although seemingly intelligent, married fools. In Pharaoh’s daughter we have a woman who dared to oppose the royal order by rescuing baby Moses from the Nile River (Exod 2:5-10; cf. Acts 7:21-22; Heb 11:24). In Abigail we have a wise woman who knew God’s plan for the nation (1 Sam 25). She was an ideal wife, always protecting her husband‘s interests, taking the initiative when he was unable or unwilling to act, and apologizing for his rude behavior. What we appreciate in Queen of Sheba is her relentless search for wisdom, desire to learn from others, ability to appreciate the strengths of others and generosity in giving gifts (1Kgs 10:1-13; 2 Chr 9:1-12). The noble Shunaamite woman is well respected in the society (2 Kgs 4:8-37), and she is content (2 King 4:11-13), compassionate (2 Kings 4:8-17), and had a persistence that was not weakened by time (2 kings 4:18-37). Esther is described in the book of Esther as a Jewish queen of the Persian king Ahasuerus, someone who takes a decisive role in her own future and that of her people. As the narrative develops we see a beautiful maiden (2:1-7), favoured by everyone (2:8-16), crowned as queen (2:17-23), who is willing to perish for her people (chs. 3-4), seeking divine guidance in times of difficulty (4:15-17), and courageously acts to save her people (chs. 6-7).

3. Everyday Heroines Some of the women characters in the OT became heroines by simply acting with compassion, standing up for what is right, sticking close to family etc. They were nurses, midwives, daughters, housewives,

AJRS 65/5 Sept-Oct 2020 9

harlots, servant girls etc. revealing that God can use anyone to accomplish his purposes, if she is brave enough to trust and obey him.

Deborah was Rebekah’s loyal servant throughout Rebekah’s life (cf. (24:59, 35:8). Through her fidelity to Rebekah and Jacob, she had transformed the bonds of servitude into those of love, and earned the devotion and gratitude of those whom she had so long and loyally served. Shiphrah and Puah (Exod 1:15- 21) served as midwives in Egypt, and they saved many lives during a time when the Pharaoh had issued a decree that would lead to the death of many (Exod 1:15-17). They valued the lives of the children whom they were commanded to kill (Exod 1:15- 19). The daughters of Zelophehad stood for Justice (cf. Num 27). Their story celebrates their boldness to argue for legitimation of a limited right of Israelite women to inherit land. It is their courage to demand. Rahab has assisted the Israelites in capturing the city (Joshua 2:1-24) by defying the ruler. She risked everything to protect the spy Israelites, but she asked for a promise from the spies not only to spare her, but also all those bound to her by human ties (Josh 2:13). This is faith lived out: thinking of others, putting their needs ahead of our own (Josh 2:14).

Ruth is a woman of character and faith. She had so many reasons to shrink into a shell and live in obscurity. But she did not. She did not allow her past to hold her back but believed there was life still to be lived and move forward in that confidence. She is a symbol of abiding loyalty and devotion (Ruth 1:16-17; 2:11-12; 3:10; 4:15). She refuses to return, preferring to stay with Naomi - expressing her devotion in words of matchless beauty (Ruth 1:1-17). She believes that God would provide and redeem her (Ruth 1:18-22). She moves from emptiness to fullness (Ruth 1:21; 3:17; cf. 1:1,3,5-6,12,21-22; 3:17; 4:15), from destitution (Ruth 1:1-5) to security and hope 10 T. Karimundackal: Women in the Bible

(Ruth 4:13-17). She was determined to do what she set out to do (Ruth 1:14:18). She obeyed her mother in law (Ruth 3:5). In short, in Ruth we see a faithful, committed, virtuous, kind, persistent and strong woman who found favour in the sight of the Lord.

4. Nobodies: Unnamed Women of Faith and Action Several Old Testament women are unnamed, but they are protagonists in Several Old Testament the narratives in terms of faith and women are unnamed, action. These women took initiative but they are and acted independently and bravely. protagonists in the While they are nameless, they are not narratives in terms of without an identity. For example, we faith and action. These have the woman of Thebez: the woman women took initiative with heroic courage (Judg 9:50-57; cf. and acted 2 Sam 11:21); the women of Bahurim: independently and the women who showed extraordinary bravely. bravery (2 Sam 17:17-21); the wise woman of Abel Beth-Maacah: the woman skilled in persuasive diplomacy (2 Sam 20:16-22); maid of Naaman’s wife: the woman who shared her faith (2 Kgs 5:1-19); Shallum’s Daughters: the builders of the wall (Neh 3:12, etc.

5. The Unnamed Partners Who shared the Mission of their Husband We also see quite many unnamed wives in the Hebrew Bible who shared the mission and struggles of their partners. They often acts as models of support, listening, building relationships, trust, reliability, forgiveness, sharing, nurturing, obedience, love, motherliness etc. For example, Noah’s wife and his sons’ wives are considered as the nurturers of the universe and humanity by sharing the vision of Noah (Gen 6:18; 7:13; 8:16.18; 9:18); Cain’s wife is the first wife in the world within the institution of family and marriage (Gen 4:17); Lot’s wife became a reminder to obey God’s

AJRS 65/5 Sept-Oct 2020 11

voice in all circumstances (Gen 19:12-17); Abimelech’s Wife becomes an instrument of God’s blessing and visible manifestation of God’s intervention in the life of Abimelech (Gen 20:2-17). Ezekiel’s wife became a sign of Yhwh to the people of Israel (Ezek 24:15-27); Jeroboam’s wife became a symbol of a mother’s love for a sick son (1 Kgs 14:1-18); Isaiah’s wife is a prophetess who shouldered the mission of Yhwh (Isa 8:3); Naaman’s wife, carried the grief of her husband (2 Kings 5:5) etc.

6. The Unnamed Widows of Faith and Action There are also widows in the Hebrew Bible who faced the challenges of the widowhood in their life and became models of faith and action. They never pitied on themselves but dared to face the reality in their own way trusting in the Lord. For example, the Widow of Zarephath: the widow who was rewarded for her faith (1Kgs 17:10-24); the Widow whose oil was multiplied (2 Kgs 4:1-7) etc.

7. Mothers who Made a Difference There are some Old Testament women who made a difference in the lives of their children, their families and their communities. For example, Eve, “the mother of all living” (Gen 3:16, 20) brought human relationship, friendship, companionship, and marriage into the world (Gen 2:21-24); Sarah: a mother of determination and promise brought God’s covenantal promise as “the mother of many nations and kings” (17:15-16); Hagar: a mother who spoke with God (Gen 16:13), and to whom God promised that she would be the mother of a great nation, paralleling God’s promise to Abraham (Gen16:10); Leah and Rachel: the matriarchs of God’s blessing who were affectionate to their husband and children (Gen 29- 49); Jochebed is the courageous mother of Moses who acted wisely (Exod 6:20; Num 26:59); Hannah is the devout mother

12 T. Karimundackal: Women in the Bible of Samuel who trusted God unconditionally (1Sam 1:1-2:10); Rizpah is the faithful mother of murdered sons who fought for justice (2 Sam 21:10-14); Samson’s mother is the woman who conversed with the angel of the Lord (Judg 13:2-23); Lemuel’s Mother is the woman who inspired the king (Prov 31:1-9); Sisera’s mother is a mother who showed extraordinary motherliness (Judg 5:28-30) etc.

Conclusion From the above discussions we see that many women in the Hebrew Bible could be brave and risk their lives for others. Be they leaders of the community, judges, prophetesses, queens, wise women, mothers, widows etc. they all played a vital role in the history of Israel. Frequently, it is a woman who emerges in a time of crisis to lead and preserve Israel. Some are known while others are unknown; some are powerful, while others are powerless. But no matter what their individual personalities and contributions, their stories are often crucial to understand the history of Israel. It is true that they have not enjoyed a uniform status in the society; however, the Hebrew Bible does not neglect their importance and influence, and the invaluable contribution they have made. It is unfortunate to consider them as shadowy, subordinate figures in the society. Instead they were all protagonists in their own Sitz im Leben.

Dr Thomas Karimundackal is a Jesuit belonging to Kerala Province. He teaches Scripture at Jnana-Deepa Vidyapeeth, Pune, India. Email: [email protected] Article received: June 8, 2020: Accepted: August 12, 2020

. AJRS 65/5 Sept-Oct 2020 13

AJRS 65/5 Sept-Oct 2020, ISSN 2249-1503 14-21 DOI: 10.5281/zenodo.4016519

Do Not Let Us Fall into Temptation: A New Understanding of the Lord’s Prayer

Soroj Mullick SDB Bandel Church Hooghly P.O. West Bengal

Abstract: Does God lead us to temptation? The basic question that the author in this article poses is: Does God ‘leads’ humans into temptation or human themselves surrender to the evil existing in the world. The author refers to the new understanding of the popular Christian prayer Our Father and shows that the words learned by millions of English and Italian-speaking believers are due to be changed after a 16-year-long research carried out by experts from a theological, pastoral and linguistic viewpoint. He points out that Pope Francis offers words of encouragement and inspiration for all who are seeking hope and direction in our often- tumultuous world. As children of God, we learn that God is our Father who cares about us, our needs and desires to draw us ever closer to himself.

Keywords: Lord’s Prayer, Our Father, Pope Francis, Temptation, Leading to Temptation, Succumbing to Temptation.

One of the fundamental questions Christians ask is: Does God ‘lead’ humans into temptation? Or, Do human themselves surrender to the evil existing in the world? The words learned by millions of English and Italian-speaking believers are due to be changed after a 16-year-long research carried out by experts from a theological, pastoral and linguistic viewpoint. The Italian bishops have already decided to change “lead us not into

14 S. Mullick: Lord’s Prayer temptation” to “abandon us not when in temptation.” The ‘new’ Our Father in effect from 2019 is being prayed daily at Mass in Italy. Besides, there is a change in a verse within gloria. The new translations, ‘allegedly’ more adherent to the original text, are the main innovations that emerged from the last assembly of the Italian Bishops’ Conference (CEI). Many other languages have this. It is theologically accurate. Today, attempt is being made to ensure that the translation is not left open to misinterpretation. A wrong translation might come as a ‘blasphemy’, or heresy (Friso 2019)..

Do Not Lead Us to Temptation What ‘new’ Our Father are we talking about? Certainly, it is not a theological revolution, but a revised version of the Roman Missal, the liturgical text for the Eucharistic celebrations of the Catholic community (Lectionary). The experts have been working on it since 2002 to contribute to the renewal of the Church community through a liturgical reform. In contrary, in January 2018, the ‘conservative’ German bishops’ conference, chose to keep the Our Father as it is. They noted “philosophical, exegetical, liturgical and, not least, ecumenical” reasons for not following the modern trend but leave it untouched, because the petition speaks of “the trust to be carried and redeemed by almighty God.”

“Do not lead us into temptation” becomes: “do not ‘abandon us’ to temptation” or “Do not let us fall into temptation”, removing the possible misunderstanding about the agent of temptation itself. Pope Francis says, “It is not a good translation because it speaks of a God who induces temptation […] I am the one who falls. It’s not He pushing me into temptation to see how I have fallen […] A father doesn’t do that; a father helps you to get up immediately. It’s Satan who leads us into temptation, that’s his department.” (Pope Francis

AJRS 65/5 Sept-Oct 2020 15

told Italy’s TV2000 channel in 2017, for The Guardian). He For God cannot be illuminates the Lord’s Prayer, tempted by evil, nor the most important and oft does he tempt repeated prayer in all of anyone; but each Christianity, as a guide to living person is tempted a life of meaning, purpose and when they are dragged strength. He offers away by their own evil unprecedented insight into desire and enticed by Jesus’s most profound words, as the evil around. he explores the importance of embracing social justice, benevolence, and forgiveness in our hearts and minds. This clarification, though, is not the latest finding of Pope Francis. The new version is not, in fact, a novelty in absolute terms. It is already heard in some community celebrations (not yet in the Mass), as well as it is known that there are faithful who have adopted it definitively in their own personal prayer and family. This is because the last official translation of the CEI dates back to 2008 and it is already proposed in the translation: “and do not allow us to give in to temptation” (Mk, 6:9-13), emphasizing a clear truth that is easily traced in the Bible (1 James 1:13-15): “When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone; but each person is tempted when they are dragged away by their own evil desire and enticed by the evil around. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.” The previous verse 12 states, “Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him.”

16 S. Mullick: Lord’s Prayer

Don’t Let Us Succumb to Temptation God never puts us into temptation. The petition does not imply “don’t bring us to the place of temptation” or “don’t allow us to be tempted.” It can only mean as “don’t let us succumb to temptation” or “don’t abandon us to temptation.” Sometimes we succumb to temptations but never because we have no alternative, for God will never put us into test beyond our ability (1 Cor 10:13). God does not ‘bring’ us to the test. Neither He ‘leads’ us to the test. It is wrong, therefore, to pray, “don’t ‘get us’ (lead/induce) into temptation”. Rather, we can pray, “Keep us from (falling into) temptation.” Similarly, when we tell God, “deliver us from evil”, it means we have already fallen into evil, and now we plead with God to ‘lift us up’ (save/deliver) us from evil. The last clause “deliver us from evil” may mean either “rescue from” or “protect against” “the evil one” (as noun, referring to the Devil). Some scholars opine that the word is a neuter, (neither Hebrew nor Aramaic uses “the evil one” to denote Satan). Whatever it be, evil exists in the world. Prayer is not a psychoactive chant that may trigger a meditative mood or Prayer is a simple set transfigure us into a mystic. It is a of words that are simple set of words that are metaphorically metaphorically arranged which arranged which induces a state of being aware and induces a state of being conscious beyond the mundane (literal aware and conscious meaning of the word or its present beyond the mundane significance). It makes an amendment between us and God and makes us to be aware of God, of creation and the purpose of our existence. Human beings ‘believe’ in being tempted because of their uncontrolled desire of the mind and the awareness of their limits of satisfaction. As all is good, the desires for more can lead to ‘temptation’ for satisfaction. And that is evil existing in the mind, out of the ability to think and act. By driving the consciousness towards a divine experience through the Lord’s Prayer, we enrich our souls overcoming greedy desire for more.

AJRS 65/5 Sept-Oct 2020 17

The Lords’ Prayer indeed conditions us to know the reality beyond the personality of the mind. St. Thomas Aquinas wrote: “Christ teaches us to pray, not that we may not be tempted, but that we may not be led into temptation. For it is when one overcomes temptation that one deserves the reward […] Our Lord, therefore, teaches us to pray that we be not led into temptation, by giving our consent to it,” because “it is human to be tempted.” In Paul’s Letter to the Philippines, in particular, in the final exhortation (Phil 4:4-9), concrete role of marching for a good and worthy life. Does it mean, perhaps, “let us not enter into temptation”? The French bishops, a few years ago, chose to change the precedent “not to submit us to temptation” by “not letting us enter into temptation”. They have modified the prayer as “do not leave us to fall into temptation,” because it is I who fall; it isn’t He who throws me into temptation. A literal translation of Spanish also shows the same pattern. It would read, “Do not let us fall into temptation” (changed from 17th C translation: no nos metas in tentación, ‘do not place us in temptation’). The choice for English language could be “do not abandon us in temptation”, or “do not let us fall into temptation”, (as chosen by the Spanish translation).

Helping One Another to Dare

These nods are enough to understand how delicate the subject is. Brother Enzo, the founder of the Bose community, points out: “Understanding the liturgy and its language is an unrelenting challenge: it is a question of conveying a message faithfully to the original intent and, at the same time, understand the actual recipient.” A famous adage argues that “translating is cheating”. At least in part, it certainly is. Translation is a complex process: through it we can emphasize on certain nuances that still remain, untranslated in keeping with the

18 S. Mullick: Lord’s Prayer prevalent cultures, progressive linguistic forms of expressions within a particular time in history. For this reason, "perfect" translation does not exist. The best may get close to the original but, with the same lack of errors, it can be flanked by another equally valid one. Therefore, is it trial or temptation? According to Enzo Bianchi, who has been involved for 50 years, in the study of the Word, the translation used by all Christians for decade has been “very faithful to the Latin text, sounding “do not induce us into temptation” and risked giving a perverse image of God, as if that God can be the author of temptation.” He observes that “it is not easy to translate a Greek expression that, perhaps, finds inspiration in a psalm in Aramaic found in Qumran, where the faithful expresses themselves thus: “Let me not enter into situations too difficult for me!” Does the Greek term (peirasmòs) mean ‘test’ (trial), or ‘temptation’? And, what about the verbal phrase “do not let us enter” (in trial or temptation), being in the active form?

St Augustine says outright: “Many people in their prayers, however, say it this way: ‘and do not allow us to be led into temptation.’” Catholic commentator Peter D. Williams (2019) in a blog for Premier Christianity makes an excellent point: that, the problematic word peirasmòs, was translated by St. Jerome as ‘temptation’, which probably is closer to trial or test (outside New Testament Greek). A more accurate translation, would be “do not lead us into trials/tests”. Unfortunately, the wrong word has been used.

In the book, Our Father: Reflections on the Lord’s Prayer, Pope Francis (2018) writes : “We need courage to pray the Our Father to truly believe that God is the Father who accompanies us, forgives us, gives us bread, is attentive to all that we ask, clothes us even better than the flowers of the field. To believe is a big risk.” Challenging this doubt and fear, he issues a call to “dare [. . .] help one another to dare.” He offers words of encouragement and

AJRS 65/5 Sept-Oct 2020 19

inspiration for all who are seeking hope and direction in our often tumultuous world. As children of God, we learn that God is our Father who cares about us, our needs and desires to draw us ever closer to himself. As J. Ivy (2020), author of Dear Father: Breaking the Cycle of Pain, writes, “We all want to make it home to our Father.”

Conclusion

Based on 1 Chr 29:11-13, a doxology is added to Our Father at the end (not found in Mt 13:14). Sinless Jesus cannot ask God to forgive his sin. However, Jesus sets up an example of prayer for his disciples, in order to reconcile with God in unity, while honoring God’s name in our daily life. Thus, we build His kingdom, praying to God daily for the needs of our body, and asking for forgiveness of our sins. We pray for deliverance from and protection in testing.

20 S. Mullick: Lord’s Prayer

(This map is called Europa Polyglotta and was published in 1730 by Gottfried Hensel. Our Father is written in all the European languages of the time and each language is placed in the respective geographical area.)

References Alberto Friso, Il nuovo Padre Nostro, in “Castelmonte”, 2nd February 2019, pp.16-19. Francis, Pope. 2018. Our father: Reflections on the Lord’s Prayer. London : Ebury Digital. Ivy, J. 2020. Dear Father: Breaking the cycle of pain. New York: Atria Books. Williams, Peter D. 2019. “Where Pope Francis Went Wrong with His New Translation of the Lord’s Prayer.” Premier Christianity. June 12, 2019. http://www.premierchristianity.com/Blog/Where- Pope-Francis-went-wrong-with-his-new-translation-of-the-Lord- s-Prayer.

Soroj Mullick SDB is both a pastor and scholar. He is a Salesian priest from Kolkata Province. He has written and edited numerous scholarly and popular articles. Email: [email protected]

Article received: May 11, 2020: Accepted: August 17, 2020

AJRS 65/5 Sept-Oct 2020 21

AJRS 65/5 Sept-Oct 2020, ISSN 2249-1503 22-29 DOI: 10.5281/zenodo.4016521

In and Through Reason to Religion: An Exploration into the Relationship between Science and Religion Kuruvilla Pandikattu, SJ Jnana-Deepa Vidyapeeth, Pune 411014

Abstract: Based on the encyclical “Fides et Ratio” of Pope John Paul II, the author explores the relationship between reason and faith. The challenge before us to accept that “reason is valued without being overvalued.” Thus the precious reason that we possess must be cherished and should lead to its deeper dimension, that is faith. It is faith or religion that tries to deal with the deepest questions of human life. In this way, we need to go beyond reason by realising its own limitations and be critically open to the world of values, joy and hope. Finally, he holds that we by affirming and accepting the pandemic, we need to find hope and joy. Keywords: Reason, Religion, Science, Faith, Relationship between Reason and Religion, Pandemic, Hope, Reality as Symbolic.

When we are ardently searching for corona vaccine and praying earnestly for it, it is worth reflecting on the intimate link between science and religion. In the context of belittling the scientific truth by religious fundamentalists, we need to reflect on the relationship between the two. I base my reflections on 1998 Encyclical “Fides et Ratio” of Pope John Paul II (FR 1998). In the Encyclical he Pope recalls the admonition ”know yourself” (gnothi seauton) carved on the temple portal at Delphi, as testimony to a basic truth that human beings may be 22 K. Pandikattu: Reason to Religion understood as those who seek to “know themselves”. As humans our basic challenge is to know ourselves. Unfortunately, we spend most of our life in exploring what others are, without asking the more fundamental questions about our own existence. Without taking the time to know ourselves and the world in and around us! Who am I? Where have I come from and where am I going? Why is there evil? What is there after this life? These perennial and fundamental questions were posed by the Bible, the Veda and the Avesta. They are found also in the writings of Confucius and Lao- Tze, in the preaching of Tirthankara and Buddha. The poetry of Homer and the tragedies of Euripides and Sophocles, as well as writings of Plato and Aristotle reflect on these questions (FR 1). After having explored the relationship between reason and faith or science and religion, we try to show that genuine faith can be attained only in and through reason. Without using reason, faith tends to become superstition. But if we do not move from reason to religion, by absolutizing religion, most of the noblest human experiences are also lost.

Philosophy as the Noblest Human Task The Pope affirms passionately that Church is no stranger to this journey of discovery, nor could she ever be (FR 2). He avers that today we have at disposal an array of resources for generating greater knowledge of truth so that their lives may be ever more human. In this context philosophy (FR related to reason and science) emerges, then, as “one of noblest of human tasks” (FR 3). Born and nurtured when the human being first asked questions about the reason for things and their purpose, philosophy shows in different modes and forms that the desire for truth is part of human nature itself. It is an innate property of human reason to ask why things are as they are, even though the answers which gradually emerge are set within a horizon which reveals how the different human cultures are complementary (FR 3). There are genuine differences in our human situation, but they can also be brought together under the common umbrella of humanness. As human beings we have the AJRS 65/5 Sept-Oct 2020 23

commonality of reason, which can facilitate encounter and engagement with each other. The Church sees in philosophy the way to reach to fundamental truths about human life and considers “philosophy an indispensable help for a deeper understanding of faith and for communicating the truth of the Gospel” (FR 5). At the same time, the Pope also warns against “agnosticism and relativism which have led philosophical research to lose its way in the shifting sands of widespread scepticism.” John Paul II is very clear that “there is thus no reason for “There is thus no competition of any kind between reason for competition reason and faith: each contains the of any kind between other, and each has its own scope reason and faith: each for action.” He clearly contains the other, and acknowledges that faith is superior each has its own scope to reason (FR or philosophy or for action.” science). “But our vision of the face of God is always fragmentary and impaired by the limits of our understanding. Faith alone makes it possible to penetrate the mystery in a way that allows us to understand it coherently” (FR 13). Here the Pope affirms that “reason is valued without being overvalued.” He elaborates: “The results of reasoning may in fact be true, but these results acquire their true meaning only if they are set within the larger horizon of faith” (FR 20). Thus reason is precious and it is valued. But we cannot absolutise reason and get struck there.

Humans as Seekers of Truth We need to acknowledge that the search for truth is not always transparent nor does it always produce beneficial results. The natural limitation of reason and the inconstancy of the heart often obscure and distort a person's search. “Truth can also drown in a welter of other concerns. People can even run from 24 K. Pandikattu: Reason to Religion the truth as soon as they glimpse it because they are afraid of its demands. Yet, for all that they may evade it, the truth still influences life (FR 28). Our life can never be permanently grounded upon doubt, uncertainty or deceit; such an existence would be threatened constantly by fear and anxiety. One may “define” the human being, therefore, as the one who seeks the truth (FR 28). The truths of philosophy, shared by scholars and ordinary people “shape a comprehensive vision and an answer to the question of life's meaning; and in the light of this they interpret their own life's course and regulate their behaviour.” (FR 30) At this point, we may pose the question of the link between, on the one hand, the truths of philosophy and religion and, on the other, the truth revealed in Jesus Christ. But before tackling that question, one last datum of philosophy needs to be weighed. 30

Threefold Appeals The Holy Father ends the Encyclical with separate appeals to theologians, philosophers, and scientists. It is quite significant that he addresses to these specific categories. It tells a lot about the priorities of the Church.

To theologians he says: “The intimate bond between theological and philosophical wisdom is one of the Christian tradition's most distinctive treasures in the exploration of revealed truth.” So he urges theologians “to recover and express to the full the metaphysical dimension of truth in order to enter into a demanding critical dialogue with both contemporary philosophical thought and with the philosophical tradition in all its aspects, whether consonant with the word of God or not.” He reminds them of Saint Bonaventure’s warning of “reading without repentance, knowledge without devotion, research without the impulse of wonder, prudence without the ability to surrender to joy, action divorced from religion, learning sundered from love, intelligence without humility, study sustained by divine grace, thought without the wisdom inspired by God” (Editorial Staff. n.d.). AJRS 65/5 Sept-Oct 2020 25

He further invites the philosophers and particularly teachers of philosophy to “have the courage to recover, in the flow of an enduringly valid philosophical tradition, the range of authentic wisdom and truth – metaphysical truth included – which is proper to philosophical enquiry.” Philosophers are called to remain open “to the impelling questions which arise from the word of God and they should be strong enough to shape their thought and discussion in response to that challenge” (FR 106).

Then he urges the scientists all over the world: “In expressing my admiration and in offering encouragement to these brave pioneers of scientific research, to whom humanity owes so much of its current development, I would urge them to continue their efforts without ever abandoning the sapiential horizon within which scientific and technological achievements are wedded to the philosophical and ethical values which are the distinctive and indelible mark of the human person” (FR 106). Finally, he asks everyone ”to look more deeply at man, whom Christ has saved in the mystery of his love, and at the human being's unceasing search for truth and meaning” (FR 107). He extends the invitation to all human beings so that they can experience the deeper dimensions of truth and meaning in and through their normal daily lives.

In and Through Reason to Religion In a way the Pope is urging us to embrace the religious the realm of faith in and through that of reason. We need to acknowledge our rational experience, from where comes philosophy and science. They are to be valued and cherished without absolutizing them. They should take us to the deeper level of faith and values.

26 K. Pandikattu: Reason to Religion

One of the dangers of human lives is that we get stuck at the peripheral or One of the dangers of empirical level. We become so human lives is that we absorbed in the things around us that get stuck at the we do not have the time to relish it. peripheral or empirical Here we tend to absolutise the world of level. We become so senses and of reason (like positivism or absorbed in the things scientism). We cannot allow science to around us that we do be the arbitrator of everything else. not have the time to Paul Kalanithi, the American relish it. neurologist, put is eloquently. “The problem, however, eventually became evident: to make science the arbiter of metaphysics is to banish not only God from the world but also love, hate, meaning — to consider a world that is self-evidently not the world we live in. That’s not to say that if you believe in meaning, you must also believe in God. It is to say, though, if you believe that science provides no basis for God, then you are almost obligated to conclude that science provides no basis for meaning and, therefore, life itself doesn’t have any. In other words, existential claims have no weight; all knowledge is scientific knowledge” (Kalanithi 2016). Thus physics should lead to metaphysics! Another extreme danger is that we think we can reach the Divine directly. We claim to experience God by our inner silence or mediation. This leads the temptation of not valuing the world and cherishing it. By denying the world and worldly experience we think that we can reach the depth of the world, i.e., the Divine. Thus metaphysics should be based on physics! The middle way between these two extremes is to be open to the world around us (including reason) and go beyond it to the depth of reason itself. We can use reason to realise its own limits and thus make the “leap of faith,” (Ogbonna 1997) which the Danish philosopher Kierkegaard invite us to do. Kalanithi (2016) puts it powerfully: “Science may provide the most useful way to organize empirical, reproducible data, but its power AJRS 65/5 Sept-Oct 2020 27

to do so is predicated on its inability to grasp the most central aspects of human life: hope, fear, love, hate, beauty, envy, honor, weakness, striving, suffering, virtue.” These central aspects of human life are dealt in religion, however imperfectly.” Thus we need science. We cherish it. But in and through science we need to move to the deeper dimensions indicated by science, that of faith, commitment and depth. This process can be better understood thorugh the symbolic dimension of reality. Reality and reason are profoundly symbolic and they invite us to experience the depth of reality. The experience of the depth of reality or “surplus of meaning,” (Ricoeur 2006) we are invited to embrace the whole reality and be open to further and deeper experiences (Pandikattu 2000). Thus, the challenge before us to cherish reason, realise its own limitations and go beyond it. Thus, faith is not irrational. It is not antirational. It respects reason, values it, without overvaluing it. Understood thus it is in and through the material world that we reach the divine world. It is in and through reason that we reach faith.

Conclusion In this pandemic situation we need to take seriously the work done by scientists, researchers and health workers in terms of healing and looking for an effective vaccine. We need to enable the spiritual leaders to heal with the trauma and tragedy caused by the pandemic at the personal and social level. The deeper problems of the evil of this pandemic and the lives lost or affected by this can only be properly answered by religion and spiritual openness. Thus truly we need science and technology. Very badly now. To heal our bodies. We also need the healing of our souls. To liberate ourselves from selfishness and greed. To accept death when it is necessary.

Thus the challenge facing us in these pandemic times is to go beyond it, without denying or bypassing it. By taking in the 28 K. Pandikattu: Reason to Religion pain, suffering and the anxiety caused by the pandemic, can we still be beacons of hope? After being open to the tragedy and trauma of the death of thousands, can we still believe in ourselves and God? Can we find hope in and through this pandemic. That is the challenge facing us. That is liberative!

References John Paul, Pope. 1998. Faith and Reason: Encyclical Letter Fides et ratio of the Supreme Pontiff John Paul II on the Relationship between Faith and Reason. Sherbrooke [Québec]: Médiaspaul. Shortened as FR in the text. Kalanithi, Paul. 2016. When breath becomes air. New York: Random House, Ogbonna, Philip Anyaehe. 1997. The leap of faith: a dialectical inquiry into Kierkegaard's theory of the leap of faith as foundational for a philosophy of life. Rome: Pontificia Universitas Urbaniana. Pandikattu, Kuruvilla. 2000. Idols to die, symbols to live: dynamic interaction between language, reality, and the divine. New Delhi: Intercultural Publications. Ricoeur, Paul. 2006. The symbolism of evil. Boston [Mass.]: Beacon. Staff, Editorial. n.d. “St. Bonaventure, the Seraphic Doctor.” Marian Solidarity (blog). Accessed August 28, 2020. http://mariansolidarity.org/st-bonaventure-the-seraphic-doctor/.

Kuruvilla Pandikattu SJ is the Dean, Faculty of Philosophy, Jnana-Deepa Vidyapeeth, Pune. www.kuru.in Email: [email protected] or [email protected] Article received: July 31, 2020: Accepted: August 13, 2020

AJRS 65/5 Sept-Oct 2020 29

AJRS 65/5 Sept-Oct 2020, ISSN 2249-1503 30-37 DOI: 10.5281/zenodo.4016523

Finding Solace amidst Pandemic Thomas Karimundackal, SJ Papal Seminary, Pune 411014

Abstract: In a time of global pandemics, people are understandably frightened, and try to associate with the “End Time” sayings in the Synoptic Gospels and in the book of Revelation. It is true that in the Synoptics Jesus warns His disciples that “pestilences” will be one of the signs of the “last days” of human history, a time of shaking the world to wake up and realize that Jesus’ return to judge and reign over the earth is increasingly imminent. However, we must be also realistic that in the history, pandemics have come and gone many times. So rather than reflexively sharing or getting panic about how these are certainly signs that Jesus will be back to create a new heaven and a new earth, stop and consider if that is really true. Remember, the “End Time” sayings in the Synoptic Gospels and in the book of Revelation should be understood within the parameters of the apocalyptic literature. The author shows that no matter how severe a trial is, we should never assume God is not listening or does not care. Keywords: Pestilence, Pandemic, Hope During Pandemic, Solace, The Bible and Pandemic.

In a time of global pandemics, people are understandably frightened, and try to associate with the “End Time” sayings in the Synoptic Gospels (cf. Mt 24; Mk 13; Lk 21) and in the book of Revelation (cf. Rev 9:18.20; 11:6; 13:3.12.14; 15:1.6.8; 16:9.21:18:4.8; 21:9; 22:18). It is true that in the Synoptics Jesus warns His disciples that “pestilences” will be one of the 30 T. Karimundackal: Women in Hebrew Bible signs of the “last days” of human history, a time of shaking the world to wake up and realize that Jesus’ return to judge and reign over the earth is increasingly imminent (cf. Mt 24:3-8; Lk 21:10- 12). However, we must be also realistic that in the history, pandemics have come and gone many times. So rather than reflexively sharing or getting panic about how these are certainly signs that Jesus will be back to create a new heaven and a new earth (cf. Isa 65:17, Rev 21:1), stop and consider if that is really true. Remember, the “End Time” sayings in the Synoptic Gospels and in the book of Revelation should be understood within the parameters of the apocalyptic literature.

We may read these passages through our specific eschatological ideas, but Rather than guessing we should be reasonable and careful its future specificities, in sharing and imposing our views to we should simply be others. Many people share, especially reminded that we look in the social media, their own forward to a day when personal views with specific agendas, God will walk again hoping to incite some level of fear or among his people. panic about the future. However, we should not fall prey to these tactics, but prayerfully consider if what is being said truly aligns with what God has revealed to us in Scripture. Many false prophets throughout history have sought their own benefit in leading people astray (cf. 2 Pet 2:1). God knows when he will bring about the consummation and Christ will return, and we can trust him with doing what is righteous. Rather than guessing its future specificities, we should simply be reminded that we look forward to a day when God will walk again among his people. Rather than despairing over the brokenness we see in the world, it should impel us to tell others of the hope we have in the coming of Christ and the restoration of the earthly community with the heavenly community.

What Jesus says in Luke 21 is very consoling: AJRS 65/5 Sept-Oct 2020 31

Teacher, they exclaimed! “When? And will there be any warning ahead of time?” He (Jesus) replied, “Don’t let anyone mislead you. For many will come announcing themselves as the Messiah, and saying, ‘The time has come.’ But don’t believe them! And when you hear of wars and insurrections beginning, don’t panic. True, wars must come, but the end won’t follow immediately-for nation shall rise against nation and kingdom against kingdom, and there will be great earthquakes, and famines in many lands, and epidemics, and terrifying things happening in the heavens. …. This will give you an opportunity to testify” (Lk 21:7- 13).

Jesus makes four things clear here: do not be deceived or surprised, do not panic, be patient and witness: “This will be your opportunity to bear witness” (Lk 21:13). So, occasions like this is an opportunity for us to practice and witness Christian charity and love. Jesus also told us how to respond in such dark times. “Now when these things begin to happen, look up and lift up your heads, because your redemption draws near” (Lk 21:28).

Does the Bible give Directions to find Solace amidst Pandemic? The Bible also gives us certain directions to cope with the pandemic situations. Just to mention a few: 1. Prayer: Prayer would be a right step to begin with, as it assures us God’s help. The Scripture invites us to pray individually as well as together for oneself and for others. “Don’t worry about anything; instead, pray about everything; tell God your needs, and don’t forget to thank him for his answers” (Phil 4:6). See the following Old Testament passages for the exemplary models of praying for oneself and for others: Gen 18:22-23; Num 14:13-23; 1Sam 2:1-10; 12:20-25; 2 Sam 7:18-29; 1 Kgs 3:5-15; 2 Kgs

32 T. Karimundackal: Women in Hebrew Bible

19:15-19; 2 Chr 7:14; Jon 2:2-9; Jer 29:12; 32:16-25; Ezra 9:6- 15; Neh 1:4-11; Dan 9:3-19; Job 42:1-6.10. See also 1 Tim 2:1-3; Eph 6:18; Jn 14:13;15:7; Lk 18:1; 1 Thess 5:17; Rom 12:12; Mt 5:44; 6:6; Mk 11:24; 1 Pet 3:12; Col 1:9-12; 4:2; 1 Jn 5:14 etc. 2. Ask for wisdom patiently: Solomon’s prayer for wisdom (1 Kgs 3:7-13) would be an inspiring instance as how to seek God’s help to understand various pandemic situation scientifically and theologically. James 1:2-6 may also guide us in our search of understanding various pandemic situations as it assures us that God can give us wisdom to follow this time: “If you want to know what God wants you to do, ask him, and he will gladly tell you, for he is always ready to give a bountiful supply of wisdom to all who ask him; he will not resent it” (Jas 1:4-6). 3. Trust in God’s care: Trust in the providential care of the Lord who took care of his people in the wilderness for 40 years. Psalm 91:2-14 may give a foundational experience for this trust: “God alone is my refuge, my place of safety; he is my God, and I trust him. For he rescues you from every trap and protects you from the fatal plague. He will shield you with his wings! They will shelter you. His faithful promises are your armor. Now you don’t need to be afraid of the dark anymore, nor fear the dangers of the day; nor dread the plagues of darkness, nor disasters in the morning” (Ps 91:2-6). See the following passages where God’s providential care is unraveled: Isa 49:15; Pss 23:1; 103:13-14; 115:12; 121:3; Mt 6:32; 10:30-31; Lk 12:7.30: 15:20: Jn 10:13- 14 etc. 4. Be hopeful: it is natural to get disappointed with this sort of hopeless situation but the Scripture teaches us to be hopeful and courageous, because it assures us that: God has solutions to our problems (1 Cor 10:13); God’s grace is sufficient for our every need (2 Cor 9:8); God is able to do more that we ask or imagine (Eph 3:20); God is always faithful (Lam 3:32); Hope is the anchor for our grieved soul (Heb 6:19-20); put your hope in God ( Ps AJRS 65/5 Sept-Oct 2020 33

42:5); put your hope in a faithful and almighty god ( Ps 146: 3- Scripture teaches us to 10); hope produces endurances be hopeful and and perseverance (1 Thess 1:3) courageous, because it assures us that: God etc.. See also Deut 31:6; Ps 39:7; has solutions to our 42:11; 43:5; 71:5; 119:14.81; problems; God’s grace 130:5; 146:5; Job 5;15-16; Mk is sufficient for our 9:23; 1 Tim 6:17; Heb 11:1; every need. Rom 15:13 etc. 5. Be a witness: Jesus says very clearly that “this will be your opportunity to bear witness” (Lk 21:13). James 2:24 says that “a person is justified by works and not by faith alone.” COVID-19 is creating new needs, while putting enormous financial pressure on all sectors of life. This is the time to reach out to local charities and ask how we can best support them with our time and resources. In addition to taking all the steps to follow crucial safety guidelines for ourselves and our communities, we need to ask constantly: what can we do to help the individuals and communities affected by the COVID-19 pandemic? See Deut 15:10; Isa 58:10; Mt 25:35; Lk 6:38; 11:41; 12:33.48; Acts 20:35; Rom 12:7-8.10-13; 1 Cor 13:3; 2 Cor 9:6-8; Phil 2:3-4; 1 Jn 3:17 etc. 6. Draw inspiration from the afflicted: Draw inspiration from the biblical characters who faced the situation of the pestilences and diseases. Just to mention only two: King David in 2 Sam 24 and Job in the book of Job. o King David: In 2 Sam 24, King David in his arrogance ordered to muster the people and consequently he was warned by the prophet Gad that he would be punished. Through the prophet Yahweh makes David to choose and he is asked to choose between famine, military defeat, or plague (24:13). However, David concludes that the judgment of mortals is unpredictable, whereas God’s judgment is consistently 34 T. Karimundackal: Women in Hebrew Bible

moderated by his mercy and, therefore, he says, “let us fall into the hands of the Lord, for his mercy is great” (24:14). The first evil, famine, is caused by God, and one can survive it only by depending on the mercy of other people (cf. Gen 453). The second, “the sword,” comes from the enemy. To flee from the enemy in battle is considered disgraceful (cf. 2 Sam 19:4). So, David does not even think of this option. The third evil, pestilence, comes directly from God, and survival depends totally on the mercy of God. Thus, David resolves to “fall into the hand of the Lord” (24:14). In ordering the census, David is acting like a king of any other nation. In his response, however, he is not an arrogant king but a man of faith. The king who had said, “Go ... number the people” (24:2) has forsaken that mode of royal pretention and now speaks as a servant of the covenant (24:14). David knows that in wrath Yahweh will show his mercy (cf. Hab 3:2), and his judgment on his people is moderated by compassion (Isa 28:21). He knows from experience (cf. 2 Sam12:13) that the Lord would be more merciful than any of his enemies, and the king prefers the wounds of a friend (cf. Ps 141:5; Prov 27:6) - especially a divine one - to those of an enemy. Therefore now he places himself in God’s hands (24:14) rather than suffer those other punishments in which the will of man seems to have a greater share (24:11-13). He prefers to fall into the hands of God, whose heart is ready for pardon.

o Job: The account of Job in Scripture may help righteous people, when they go through discouraging and traumatic experiences, to learn to trust God patiently while awaiting the resolution of their problems. Job was an exceptionally righteous man. He carefully avoided acts of transgression against God’s laws. He behaved blamelessly (Job 1:1). God decided to test Job’s character to see how his commitment to AJRS 65/5 Sept-Oct 2020 35

Him would bear up under adversity (cf. Job 1:8.12-19). Even in the midst of the loss of family and excruciating boils (Job 1:12-19), he could say, “The Lord gave, and the Lord has taken away; blessed be the name of the Lord” (Job 1:21). Job withstood all the faulty reasoning and accusations of his three friends (cf. Job 4-31). However, during his ordeal of loss and suffering, Job gradually came to resent God, and his principal objection was that God was unresponsive to him, that He was not properly acknowledging his righteousness. God challenged Job, suggesting that he try to tame a sea creature, a great beast that was “made without fear” (cf. Job 41:1- 10.33-34). In the end Job saw that the basis of his problem was his lack of understanding and excessive confidence in his own righteousness. Then his view of God’s fairness changed. He saw that His critical attitude toward God was wrong: “I have uttered what I did not understand, things too wonderful for me, which I did not know . . . I have heard of You by the hearing of the ear, but now my eye sees You. Therefore I abhor myself, and repent in dust and ashes” (Job 42:3-6). Job’s experiences can explain why righteous people may go through discouraging and traumatic times and be tempted to resent God for not obviously and quickly intervening on their behalf.

Conclusion Repeatedly in the Bible, we see God in His mercy that God in His mercy shakes shakes individuals and individuals and nations in a desire nations in a desire to to get their attention and draw get their attention and them to Him (cf. Am 9:9; Hag 2:7; draw them to Him Heb 12:26). However, the Lord in His loving kindness promised to be gracious to forgive and heal the people of Israel if they were stricken with terrible diseases and then repented of their sins. For example: 36 T. Karimundackal: Women in Hebrew Bible

• In 2 Chronicles 7:12-14 we read: “Then the Lord appeared to Solomon at night and said to him, ‘I have heard your prayer and have chosen this place for Myself as a house of sacrifice. If I shut up the heavens so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among My people, and My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and heal their land.” • In Jeremiah 18:7-8 the Lord says: “At one moment I might “Plagues are a way speak concerning a nation or that God seeks to get concerning a kingdom to our attention about our uproot, to pull down, or to finitude and mortality destroy it. If that nation as well as how we are against which I have spoken giving attention to turns from its evil, I will relent God. They are an concerning the calamity I opportunity for planned to bring on it.” reflection about how we live and a reminder No matter how severe a trial is, we we are not gods should never assume God is not ourselves” listening or does not care. He sees lessons we need to learn that are beyond our present understanding. Dr. Darrell Bock, theologian and professor at Dallas Theological Seminary notes that “Plagues are a way that God seeks to get our attention about our finitude and mortality as well as how we are giving attention to God. They are an opportunity for reflection about how we live and a reminder we are not gods ourselves” (Cited in Renshaw 2020). Yes, the Bible teaches that God uses pestilence to judge Israel and the nations both individually and collectively. He uses them to warn the people and nations to get their attention and draw them to a right and healthy and joyful relationship with Him. What the Bible teaches in such times is that we individually and

AJRS 65/5 Sept-Oct 2020 37

collectively seek God’s forgiveness and fall into his hands imploring his mercy.

References Pandikattu, Kuruvilla (ed). 2020. Have Courage, I am with You: Christian Responses to Covid-19. New Delhi: Media House. Renshaw, Jessica. 2020. “What Does the Bible Teach About Pestilence, Plagues and Global Pandemics? By Joel Rosenberg.” Hiddeninjesus (blog). March 29, 2020. https://hiddeninjesus.wordpress.com/2020/03/29/what-does-the- bible-teach-about-pestilence-plagues-and-global-pandemics-by- joel-rosenberg/.

Dr Thomas Karimundackal is a Jesuit priest belonging to Kerala Province. He teaches Scripture at Jnana-Deepa Vidyapeeth, Pune, India. Email: [email protected] Article received: July 11, 2020: Accepted: August 14, 2020

38 T. Karimundackal: Women in Hebrew Bible

AJRS 65/5 Sept-Oct 2020, ISSN 2249-1503 38-48 DOI: 10.5281/zenodo.4016526

A Critique on Writing of Yuval Noah Harari on Justice: Our Sense of Justice Might Be Out of Date J. Charles Davis Privatdozent, University of Freiburg, Germany

Abstract: Based on Yuwal Noah Harari’s idea of justice, the author explores the contemporary relevance of this moral issue. Harari rightly says that we may peacefully sit at home without physically harming anyone, yet we may be complicit in many unjust acts happening elsewhere in the world. The author holds that we need to change our lifestyle and check our own desires and wants, adapt to a simple, humble and a just need-based lifestyle that would not steal the needs of others. A personal conversion is vital for a societal change. Keywords: Justice, Contributive Justice, Yuval Noah Harari, Aporia,

Introduction Size matters. In primitive times, humans knew the consequences of their actions, for they understood how their moral and immoral acts affected others. In distinct tiny human worlds of the past, where cause and effect relations were clear, it was easy to evaluate human acts. Stealing was a moral wrong because it robbed someone of something what is due to others. It was unfair to take away what is due to others. Unfairness and injustice were easy to see. But this is

AJRS 65/5 Sept-Oct 2020 39

no longer the case. Today, it is difficult to know what consequences our actions have and whether we are causing harm to the world. Size matters. In the complex modern global world, causal relations are highly ramified and complex. Harari rightly says that we may peacefully sit at home without physically harming anyone, yet we may be complicit in many unjust acts happening elsewhere in the world. Am I responsible for child labour in making shoes, which I am wearing? The concept of justice demands new meanings.

1. Insights of Harari on Justice Harari’s vast knowledge of the world is commendable. He speaks “The bitter truth is that on almost all affairs of social, the world has simply political, religious and cultural become too realm. He rightly acknowledges complicated for our that humans are no longer able to hunter-gatherer grasp what the practical world of brains.” universe wants to communicate. Harari says, “the bitter truth is that the world has simply become too complicated for our hunter-gatherer brains.” The more humans explored the mysteries of the world, the more they know how little they know. A rather long quote from Harari himself says it vividly: “A primeval hunter-gatherer knew very well where her lunch came from (she gathered it herself), who made her moccasins (he slept twenty metres from her), and what her pension fund was doing (it was playing in the mud. Back then, people had only one pension fund, called ‘children’).” Harari explicates the inability of the human minds to grasp the vast size of happenings in the world. It is not easy even for academicians to be aware of all the events around the world that affect humans primarily. Harari says: “Years of research might expose the fact that the government I voted for is secretly selling weapons to a shady dictator halfway across the world. But

40 J. C. Davis: Harari and Justice during the time it takes me to find that out, I might be missing far more important discoveries, such as the fate of the chickens whose eggs I ate for dinner. The system is structured in such a way that those who make no effort to know can remain in blissful ignorance, and those who do make an effort will find it very difficult to discover the truth.” Which side should we choose to be with? Definitely, knowledge is better than ignorance. Harari himself warns, and so rightly: “The greatest crimes in modern history resulted not just from hatred and greed, but even more so from ignorance and indifference.” Changing starts from knowing. It is important to know that “most of the injustices in the contemporary world result from large-scale structural biases rather than from individual prejudices.” It is thus inevitable to change the structures that propagate biases. Everyone must take responsibility for actions of others, too, because we are part of one human world. In trying to comprehend the moral dilemmas of the issues of magnitude, Harari points out that people resort to one of four methods:

(1) The first is to downsize the issue: to understand the Syrian civil war as though it were occurring between two hunters, one bad and one good. (2) The second is to focus on a touching human story, which ostensibly stands for the whole conflict. People do not show interest in statistics and data that explain the complexity of the conflicts of the world; but a personal story about the fate of one child activates their hearts and makes their blood boil (to donate) to save that child. Charity for larger scales are less effective. (3) The third method to deal with large-scale moral dilemmas is to weave conspiracy theories, such as, that multibillionaires are behind the scenes. How does the global economy function, and is it good or bad? That is too complicated to grasp. No one really understands what is going on in the

AJRS 65/5 Sept-Oct 2020 41

world, and so no one is capable of pulling the strings effectively. (4) While the above four methods try to deny the facts, the fourth and ultimate method is to create a dogma that offers a safe haven from the frustrating complexity of reality.

However, Harari appears to be sceptical of a just world, and ends up with an aporia of being at loss without knowing which way to proceed: “Should we call it quits, then, and declare that the human quest to understand the truth and find justice has failed? Have we officially entered the Post-Truth Era?”

3. Personal Evaluation

Neither Truth will ever disappear, nor Justice will lose its meaning. The fact is that we are not really happy with the prevalent situation of abject poverty and useless wars in the midst of the world that has sources more than what humanity needs. Why are the sources of the world not equally distributed? Quitting is not the answer. Questioning is the beginning for change. Questioning and dethroning the corrupt dons and electing honest leaders are important for a better democratic world. In a structured global world, we, too, are certainly complicit in evil acts happening somewhere, at least or more so, while benefitting the fruits of those acts. Every part of humanity suffers even when one part of humanity suffers. A perfect world is not possible either. What we need is a better, humane world of justice and equality. Religions are not mere promises of a safe haven but companions of the poor. They bring smile on their faces. Inequalities may not disappear forever, but a just world is not impossible either.

To understand Harari`s comments on modern demands of justice, we shall revisit various forms of justice: commutative, 42 J. C. Davis: Harari and Justice distributive and contributive. Commutative justice is blind and demands equal sharing that is due to everyone without discrimination. A commutative law may be blind but just and equal in its application to the rich or the poor independent of social evaluations and its resultant value is the same. Distributive justice refers to just sharing of common resources by the state to each citizen according to her or his need. Contributive justice refers to the contribution of the members of a society to the state. Distributive and contributive justice may also differ and depend on the capabilities of individuals. The Catholic church, in addition, promotes social justice, which includes a special concern for the poor. The principles solidarity and subsidiarity are offshoots of this social justice. Neither the principles, such as justice and equality, nor their meanings have become obsolete. The spirit of their original senses continues to guide humanity. New problems require new solutions and not alterations or adjudgments in principles. Principles may unfold themselves with new meanings in new situations but they do not lose their content.

Instead of abandoning the complex Instead of abandoning world of knowledge and injustices that the complex world of exist, we can begin to work for justice knowledge and at every level. Small changes injustices that exist, we everywhere can help to bring about a can begin to work for bigger change in the global world with justice at every level. moral problems. Humanmade problems can be corrected to a larger extent by humans themselves. Climate change and artificial intelligence (AI) are major challenges of today. We need global ethics of environment and AI. The world of science and technology will lead us to a great danger without ethics. We should not throw away the age-old norm of justice, but should be brought back by international communities to defend rights of discriminated folk and promote an equal world. The world might become complex but basic human values are same. Injustices and corruptions are not mere outcome of structures but are caused AJRS 65/5 Sept-Oct 2020 43

by humans. We cannot blame a nonhuman system or structure, simply because they cannot change by themselves. Humans have created them; thus, change has to take place in the hearts and minds of individuals and communities, particularly, in those who make political and corporate decisions. Unfortunately, today’s world has politicians who create more fake news than actual promises. I am convinced that change is possible if the enlightened minds do not prefer silence to the essential of speech. Injustices might continue to happen as long as just minds don’t speak. Evilness is intrinsic to humans as they are free persons who choose to do good or bad. So is also goodness intrinsic to humans as they are images of God of goodness. A solution for any humanmade problem is possible, if humans will. The solution does not lie merely in discovering a new theory that would change the future course of human actions, but much more in correcting the way we live now. We need to correct the fake stories and false storytellers. Returning to the values of the past would enable humans to mend the ways of humans in the complex world as well.

4. Application to the Present Day

In the 1970s and 1980s, there was a “Lebensstil” (lifestyle) discussion particularly in Germany. The question then was – and it is still pertinent in the 21st century: how affects my Lebensstil the life of people in the so-called “third world or developing countries.” Are Europeans responsible for conflicts and wars in Africa, because their weapons are used? Are we responsible for poverty in Africa, since their coffee is bought at cheaper rates? There is a global structural injustice – perhaps one could also find a connection to “original sin,” that humans make mistakes and are sinful by nature. Just like, dignity is inseparable from the human condition, so also sin is inseparable from the human condition. Humans are existentially free to

44 J. C. Davis: Harari and Justice choose what they wish: to do good or to do evil. Humans are inherently ordained with freedom. We know we are free being but have not understood freedom and its scope fully. We know what justice means yet understand it differently. One thing is clear that our intentional and unintentional activities have their repercussions on the human as well as material world. What we can do personally? We need to check our own desires and wants, adapt to a simple, humble and a just need-based lifestyle that would not steal the needs of others. A personal conversion is vital for a societal change.

5. Concluding Remarks

Harari ends Chapter 16 with “aporia”: the author, and perhaps also the entire humankind, secular persons and atheists, is/are at a loss: what to do? For a scrupulous person, this “aporia,” namely, being at a loss is a heavy burden, it can block one’s good will etc. In this context, the prayer of Oscar Romero has a consoling message for us: “We cannot do everything, and there is a sense of liberation in realising that. This enables us to do something, and to do it very well.” This prayer may not count for Harari. He is extremely critical of religious dogmas. Although the Christian religions in Europe have contributed to developing the concept of human dignity and of human rights, the political representations of the Christian minds have not managed to eradicate this “aporia.” Perhaps, they have contributed much to create such a situation. The answer does not lie in abandoning the ancient concept of justice but in reviving it in smaller ways as well as in bigger ways simultaneously. The answer lies in the goodwill to change structures that are entangled with injustices. Hope is enriching. Helplessness frustrates. Religions offer hope and change (Pandikattu 2005).

Prayer of Oscar Romero

The prayer often and widely shared as ‘The Óscar Romero Prayer’ brings forward the powerful message which Romero was AJRS 65/5 Sept-Oct 2020 45

conveying. Interestingly, these words are commonly attributed to Óscar Romero (2005), but they were never spoken by him. The prayer was composed by Bishop Ken Untener of Saginaw, for a homily by Cardinal John Dearden in 1979 at a celebration of departed priests. Pope Francis used this prayer in December 2015 in his Christmas address to n Roman Curia.

It helps, now and then, to step back and take a long view. The kingdom is not only beyond our efforts, it is even beyond our vision. We accomplish in our lifetime only a tiny fraction of the magnificent enterprise that is God’s work. Nothing we do is complete, which is a way of saying that the Kingdom always lies beyond us. No statement says all that could be said. No prayer fully expresses our faith. No confession brings perfection. No pastoral visit brings wholeness. No program accomplishes the Church’s mission. No set of goals and objectives includes everything. This is what we are about. We plant the seeds that one day will grow. We water seeds already planted, knowing that they hold future promise. We lay foundations that will need further development. We provide yeast that produces far beyond our capabilities.

We cannot do everything, and there is a sense of liberation in realising that. This enables us to do something, and to do it very well. It may be incomplete, but it is a beginning, a step along the way, an opportunity for the Lord’s grace to enter and do the rest. We may never see the end results, but that is the difference between the master builder and the worker. 46 J. C. Davis: Harari and Justice

We are workers, not master builders; ministers, not messiahs. We are prophets of a future not our own.

References Harari, Yuval Noah. 2019. 21 Lessons for the 21st Century. New York: Vintage. Pandikattu, Kuruvilla (ed). 2005. Reasons for hope: its nature, role and future. Washington, D.C.: The Council for Research in Values and Philosophy. Romero, Óscar A., and Irene B. Hodgson. 2015. Through the year with Oscar Romero: daily meditations. Cincinnati, Ohio: Franciscan Media.

Dr. theol. Dr. habil. J. Charles Davis is Privatdozent, University of Freiburg, Germany. He is also and Member, Pontifical Academy for Life, Vatican City. Email: [email protected] Article received: April 13, 2020: Accepted: August 11, 2020

AJRS 65/5 Sept-Oct 2020 47

No to Plundering; Yes to Sharing

In his prayer intention for September 2020, Pope Francis asks everyone to pray that we learn to respect the planet’s resources. It has become the custom of Pope Francis to release a video message detailing his prayer intention for each month. The full text: We are squeezing out the planet’s goods. Squeezing them out, as if the earth were an orange. Countries and businesses from the global north have enriched themselves by exploiting the natural resources of the south, creating an “ecological debt.” Who is going to pay this debt? In addition, this “ecological debt” is increased when multinationals do abroad what they would never be allowed to do in their own countries. It’s outrageous. Today, not tomorrow; today, we have to take care of Creation responsibly. Let us pray that the planet’s resources will not be plundered, but shared in a just and respectful manner. No to plundering; yes to sharing.

Each year, the World Day of Prayer for the Care of Creation is observed on September 1. The international celebration marks the beginning of the Season of Creation, which extends to 4 October, the feast of St Francis of Assisi, the patron saint of ecology.

48 K. Pandikattu: Helpless, Not Hopeless

AJRS 65/5 Sept-Oct 2020 49