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Weekly Communique: Political Exorcism

Catholic Charities Grupo de Solidaridad July 13, 2018 MISA DE SOLIDARIDAD THIS SUNDAY
This week’s misa will be July 15 at 9 AM Newman Chapel Corner of San Carlos and 10th Sts.
MISA DE SOLIDARIDAD La próxima misa sera el 15 de julio a las 9AM Capilla Newman Esquina de las calles San Carlos y 10
============================================================ WEEKLY COMMUNIQUE
Sunday Reflection: Political Exorcism The gospel text from this Sunday comes from Mark 6:7-13, a continuation from our previous Sunday’s gospel. These seven verses represent the reaction to the unbelieving congregation in his hometown. Jesus left the crowd behind and went to the surrounding villages to cast out evil spirits. Today’s reflection will look at the ancient practice of casting out spirits in the context of the socio-historical setting of first century Galilee using the lens of Resistance.
Jewish teachers at the time of Jesus were familiar with the concept of exorcism. An exorcism would require a pious man (one who was recognized as an authentic and publicly recognized leader like a rabbi) who would conduct the exorcism. In the first century common era exorcisms were largely public events held in a synagogue. These exorcisms would typically require a “minyan,” (literally “count” or “number”) which is a minimum of ten men to conduct the exorcism. This is rooted in the notion of having a legitimate assembly. The concept of “minyan” comes from Numbers 14:27 in which Moses sent scouts to Canaan to determine whether or not Israel would be able to defeat the Canaanites in battle. Ten scouts returned saying that the land was unconquerable. God obviously not pleased with their lack of faith, said, “How long will this evil ‘assembly’ provoke the people to complain against me?” From then on, “assembly” or “count” was considered to be the number “ten,” thus we have mi nyan.
The concept of “minyan,” “assembly,” or “count,” is rooted in a struggle of resistance to the more powerful Canaanite Empire. A “minyan” is necessary for liturgical prayer and exorcisms because the liturgy is the power of binding the community together, strengthening them to stand strong before God. A “minyan” is necessary for exorcisms because the struggle against oppression requires the power of resistance from the community. Calling out evil and naming it, would not something done by exorcists working alone, but in Mark’s narrative Jesus’ disciples went out two by two and were given power to expel demons, but the context of exorcisms might suggest that these exorcisms took place in a communal context. Though there is no textual indication of a “minyan,” these exorcisms took place in a villages where the disciples were staying with families in their homes. Their efforts appear to be a prot0-evangelism effort where the disciples spread the work and message of Jesus as the Christ. Looking at this through the lens of resistance, we might imagine that the disciples were mobilizing communities one family at a time and exorcisms were events that focused not only an individual possession, but also a collective spiritual response to a malignant evil that affected every possible level of the people.
Jewish scholars say that first century exorcism techniques would include interviewing the demon/spirit or “dybbuk” as a way to understand what was motivating the aggressive possession as a way to prepare for the “removal” of the spirit. The exorcist would use the power of the demonic spirit’s own name because once a person knows the proper name of the spirit, the one who knows the name has the greater power. Note here that the structure of Jewish exorcism is not merely ritual words, but an attempt to understand what is happening, why the spirit would be motivated to possess an individual and to name, or call out, the demon. The outcome of Jewish exorcism was not only the expulsion, but the healing of the possessing spirit. The Empire had taken possession of Jerusalem and Jesus’ attempt at dialog revealed the motives behind the occupation: power and holding authority over others. Elevating taxes on properties that resulted in the displacement of poor farmers, stirring tensions between various nationalities in Galilee and fomenting divisions within the Jewish community were all symptoms of possession. Jesus’ entire work was a political exorcism and the dialog would eventually be in Jerusalem and the intentions of the Empire would eventually be laid bare. The disciples’ work after the crucifixion would be to return once more to the difficult task of going door to door and forming relationships with the people. The work of the disciples was to expel the Empire, not by setting it off on to someplace else, but to change the entire system, to heal the brokenness that drove Cesar into trying to dominate the world.
Today we recognize the symptoms of political possession by the Empire: anxiety and fear among marginalized groups, increased militarization, human rights abuses and an increased sense of social insecurity. Sadly many modern Christians have abrogated their responsibilities by becoming apologists for the Empire by remaining silent when unarmed black men were incarcerated and shot; when protections to the environment were disassembled; when the gap between the rich and poor increased so much that families were living along suburban creek beds; and as children were separated from their parents. Christians are called to go out into the world and exorcise evil spirits: expose and name the evil and create the change that needs to happen so that all are people are free.
Weekly Intercessions
This week the president went to Europe and came very close to ending agreements with NATO. He insulted several state leaders and increased the tension of a “trade war” that has already resulted in economic problems for vulnerable farmers in the Midwest. Whether these actions were carefully thought out tactics or were thoughtless comments and acts of self-aggrandizement, it makes no difference, the collegiality between nations has taken a dive. Some see the disruption of national relationships as an opportunity to renegotiate terms of mutual defense and trade. Others see the disruption as a chaotic diplomatic mess that will result in economic and social collapse making Europe vulnerable to a possible hostile Russian invasion. Let us pray for successful diplomatic efforts between nations, support for refugees, and prosperity for all, especially the poorest citizens of the nations.
Intercesiónes semanales
Esta semana, el presidente viajó a Europa y estuvo muy cerca de poner fin a los acuerdos con la OTAN. Insultó a varios líderes estatales y aumentó la tensión de una “guerra comercial” que ya ha resultado en problemas económicos para los agricultores vulnerables en “Middle West” de los EEUU. Si estas acciones fueron tácticas cuidadosamente pensadas o fueron comentarios irreflexivos y actos de auto-engrandecimiento, no hace la diferencia, la colegialidad entre las naciones se ha callado. Algunos ven la interrupción de las relaciones nacionales como una oportunidad para renegociar los términos de la defensa mutua y el comercio. Otros ven la interrupción como un caos diplomático caótico que provocará un colapso económico y social que hará que Europa sea vulnerable a una posible invasión rusa hostil. Oremeos por los esfuerzos diplomáticos exitosos entre las naciones, el apoyo a los refugiados y la prosperidad para todos, especialmente para los ciudadanos más pobres de las naciones.
Reflexión del domingo: Exorcismo político
El texto del evangelio de este domingo proviene de Marcos 6: 7-13, una continuación del evangelio de nuestro domingo anterior. Estos siete versículos representan la reacción a la congregación incrédula en su ciudad natal. Jesús dejó a la multitud atrás y fue a los pueblos de los alrededores para expulsar a los espíritus malignos. La reflexión de hoy analizará la antigua práctica de expulsar espíritus en el contexto del contexto socio-histórico de la Galilea del primer siglo utilizando el lente de la Resistencia.
Los maestros judíos en la época de Jesús estaban familiarizados con el concepto de exorcismo. Un exorcismo requeriría un hombre piadoso (uno que fuera reconocido como un líder auténtico y reconocido públicamente como un rabino) que llevaría a cabo el exorcismo. En el primer siglo, los exorcismos de la era común eran en su mayoría eventos públicos celebrados en una sinagoga. Estos exorcismos típicamente requerirían un “minyan” (literalmente “contar” o “número”) que es un mínimo de diez hombres para llevar a cabo el exorcismo. Esto está enraizado en la noción de tener una asamblea legítima. El concepto de “minyan” proviene de Números 14:27 en el que Moisés envió exploradores a Canaán para determinar si Israel sería capaz o no de vencer a los cananeos en la batalla. Diez exploradores regresaron diciendo que la tierra no era invencible. Dios obviamente no satisfecho con su falta de fe, dijo: “¿Hasta cuándo esta” asamblea “perversa provocará que la gente se queje en mi contra?” A partir de entonces, se consideró que “asamblea” o “recuento” era el número “diez”. “Así tenemos minyan.
El concepto de “minyan”, “asamblea” o “recuento” está enraizado en una lucha de resistencia al Imperio cananeo, que es más poderoso. Un “minyan” es necesario para la oración litúrgica y los exorcismos porque la liturgia es el poder de unir a la comunidad, fortaleciéndolos para mantenerse fuertes ante Dios. Un “minyan” es necesario para los exorcismos porque la lucha contra la opresión requiere el poder de la resistencia de la comunidad. Llamar maldad y nombrarla, no sería algo hecho por exorcistas trabajando solo, pero en la narración de Marcos los discípulos de Jesús salieron de dos en dos y se les dio poder para expulsar demonios, pero el contexto de exorcismos podría sugerir que estos exorcismos tomaron colocar en un contexto comunal. Aunque no hay una indicación textual de un “minyan”, estos exorcismos tuvieron lugar en un pueblo donde los discípulos se quedaban con familias en sus hogares. Sus esfuerzos parecen ser un esfuerzo de evangelización donde los discípulos se extendieron el trabajo y el mensaje de Jesús como el Cristo. Mirando esto a través de la lente de la resistencia, podemos imaginar que los discípulos estaban movilizando comunidades uno la familia a la vez y los exorcismos eran eventos que enfocaban no solo una posesión individual, sino también una respuesta espiritual colectiva a un mal maligno que afectaba a todos los niveles posibles de la gente. Los eruditos judíos dicen que las técnicas de exorcismo del primer siglo incluirían entrevistar al demonio / espíritu o “dybbuk” como una forma de entender lo que estaba motivando la posesión agresiva como una forma de prepararse para la “eliminación” del espíritu. El exorcista usaría el poder del propio nombre del espíritu demoníaco porque una vez que una persona conoce el nombre propio del espíritu, el que conoce el nombre tiene el mayor poder. Tenga en cuenta aquí que la estructura del exorcismo judío no es meramente palabras rituales, sino un intento de comprender lo que está sucediendo, por qué el espíritu estaría motivado para poseer un individuo y para nombrar, o llamar, al demonio. El resultado del exorcismo judío no fue solo la expulsión, sino la curación del espíritu que lo posee. El Imperio tomó posesión de Jerusalén y el intento de diálogo de Jesús reveló los motivos detrás de la ocupación: el poder y la autoridad sobre los demás. Elevar los impuestos a las propiedades que resultaron en el desplazamiento de los agricultores pobres, agitar las tensiones entre las diversas nacionalidades en Galilea y fomentar divisiones dentro de la comunidad judía, fueron todos síntomas de posesión. Toda la obra de Jesús fue un exorcismo político y el diálogo finalmente estaría en Jerusalén y las intenciones del Imperio eventualmente quedarían al descubierto. El trabajo de los discípulos después de la crucifixión sería regresar una vez más a la difícil tarea de ir puerta por puerta y formar relaciones con la gente. El trabajo de los discípulos era expulsar al Imperio, no dedicándolo a otro lugar, sino cambiar todo el sistema, para sanar el quebrantamiento que impulsó a César a tratar de dominar el mundo.
Hoy reconocemos los síntomas de posesión política del Imperio: ansiedad y miedo entre los grupos marginados, mayor militarización, abusos contra los derechos humanos y un mayor sentido de inseguridad social. Lamentablemente, muchos cristianos modernos han abrogado sus responsabilidades al convertirse en apologistas del Imperio al permanecer en silencio cuando hombres negros desarmados fueron encarcelados y fusilados; cuando se desarmaron las protecciones al ambiente; cuando la brecha entre los ricos y los pobres aumentó tanto que las familias vivían a lo largo de los lechos de arroyos suburbanos; y como niños fueron separados de sus padres. Los cristianos están llamados a salir al mundo y exorcizar a los espíritus malignos: exponer y nombrar el mal y crear el cambio que debe suceder para que todas las personas sean libres. IMPORTANT FAQ LINK FROM ILRC REGARDING DACA ** AlmadenResearch.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=d65b95b1c9&e=105d556a20 (AlmadenResearch.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=14b23a8d6d&e=105d556a20)
Catholic Charities Zanker Road office offers Free DACA Clinics every Monday and Wednesday, from 9 am – 12:00 pm until further notice. Space is limited. For more information call (408) 944-0691. 2625 Zanker Road, San Jose, CA 95134 Free DACA renewals at Most Holy Trinity Parish every Friday 9:30am to 12:30 pm
Renovación de DACA en la Parroquia de Santisima Trinidad cada viernes 9:30am hasta 12:30 pm
2040 Nassau Drive, San José Simple immigration consults are also free.
Family Separation The issue of family separation continues to intensify with a number of congressional leaders condemning the increasing use of the tactic. The policy, originally announced on May 7th by the Trump Administration, calls for all families crossing the border to be prosecuted. The result of this policy means parents are incarcerated while their children are taken away and sent to family members or foster care centers for long periods of time.
In response to this practice, Catholic Charities USA President and CEO Sister Donna Markham OP, PhD, wrote to the Secretary of Homeland Security expressing CCUSA’s opposition to the policy of separating children from parents.
“As a clinical psychologist, I have also seen the consequences that not having a parent can have on a child, and it is deeply troubling that the administration has chosen to create a generation of traumatized children in the name of border security. Surely as a nation we can debate the best way to secure our border without resorting to creating life-long trauma for children, some of whom are mere toddlers.” You can read the full letter ** here (AlmadenResearch.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=cbe73a6c78&e=105d556a20) .
Join USCCB/Migration and Refugee Services and Catholic Charities USA today to help make a difference. Please email us at ** familyseparation@usccb.org (mailto:familyseparation@usccb.org) or ** socialpolicy@catholiccharitiesusa.org (mailto:socialpolicy@catholiccharitiesusa.org) with information and questions.
Five Ways To Help Stop Family Separation: 1. Pray: You can find a prayer for migrant children ** here (AlmadenResearch.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=be32314380&e=105d556a20) . 2. Speak Up: Sign our ** Action Alert (AlmadenResearch.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=e3b584df5c&e=105d556a20) and share with your networks. Also consider contacting your senators and representative directly by phone to voice your concern. You can find the number for your representative ** here (AlmadenResearch.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=3b15458f72&e=105d556a20) and your senators** here (AlmadenResearch.us1.list-manag

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