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Weekly Communique:  Christ the King

Catholic Charities Grupo de Solidaridad November 21, 2018
============================================================ MISA DEL BARRIO THIS SUNDAY FEAST OF CHRIST THE KING
DIFFERENT TIME AND PLACE Misa Sunday, November 25 at 11 AM at 1526 Midfield Ave., San Jose, CA 95122

FIESTA DE CRISTO REY ¡MISA DEL BARRIO ESTE DOMINGO!
LUGAR Y HORA DIFERENTE La próxima misa será el 25 de noviembre a las 11 am en 1526 Midfield Ave., San Jose, CA 95122 WEEKLY COMMUNIQUE
Give thanks for the gift of nature, family and community. That we may find a way to sustain our planet, keep our relationships healthy and loving, and support every member of our community.
Sunday’s Gospel Reflection: Christ the King The gospel text for this Sunday is taken from the Gospel of John, chapter 18:33-37, a section from the interrogation between Pontius Pilate and Jesus-as-the Christ. We will look at the exchange between Pilate and Jesus-as-the Christ within the socio-historically conditioned terminology of “king” and “kingdom” from both the Jewish and Roman contexts as a way to understand what the evangelist John might have intended for our hearing. The commentary will approach this passage by considering how the socio-political force of Jewish identity and Resistance wedded with the Christian assertion that Jesus was (and is) the Christ provide us insight into early Christian thought about power and authority.
The gospel of John was written well after Mark’s gospel and the fall of Jerusalem (70 CE). Many calculate the authorship between 90 CE-110 CE. John’s gospel uses a liberal amount of Jewish terminology and refers to Jewish holidays and practices in such a way that lead some Johannine scholars to conclude that the gospel’s audience were Jewish converts. Other scholars cite the influence of Hellenistic sources. This commentary takes the position that the driving influence for the evangelist John was a Judaism conditioned by political and religious repression. The verses in John’s gospel reflect the contrast between the cruelty and darkness of the Empire and the brightness of hope of the Anointed One, the Christ. Traditional First Century Jews longed for the Christ/Messiah who would end the Empire’s stranglehold on God’s people with the power of the sword and the mighty arm of justice. This expectation led many people to reject Jesus-as the Christ because Jesus-as-the Christ rejected the more traditional “Messianic expectation” of the Son of Man coming down to execute justice. In Mark’s gospel the evangelist expresses this rejection by portraying Jesus as the Suffering Servant. The evangelist John, on the other hand, expresses the rejection of the militaristic Messiah by the statement, “My kingdom does not belong to this world.” (Jn 18:36).
The kingdom of God was a love of all people and the ethical obligation to treat others with respect and dignity regardless of race, nationality, and gender. By contrast, the kingdom of the Empire was defined by Caesar and his crass grasp for money and power. Jesus-as-the Christ responded to Pilate saying, “You say I am a king.^ For this I was born and for this I came into the world, to testify to the truth….” (Jn 18:37a). One of the principle obligations of the Jewish people is to always be ready to witness and testify.
The evangelist, John was familiar with the Jewish law that obligates a person who has knowledge of an event or a fact and that person to give testimony. The obligation to give witness to the truth that is written throughout John’s gospel is brought to full prominence in John 18:37. What then is the testimony? That Jesus-as-the Christ is in fact a king! Take a closer look at the antecedent verse, Jn 18:36: “My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants [would] be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here.” In this verse Jesus-as-the Christ does not deny his kingship, but rather, affirms that the defining markers of kingship are not in a militaristic messianic king according to the then traditional Jewish expectation of the Messiah, nor does his definition of kingship fit the mold of an Imperial king in the political framework of the Empire.
Pilate’s understanding of a king and the traditional Jewish expectation of a Messiah were both connected to the exercise of power. The Empire’s perspective is that an Imperial king would exercise power to subjugate others beneath the crown. Traditional Jewish expectations is that the Messiah king would cast out the enemy and restore Jerusalem. Jesus-as-the Christ rejected both notions. By stating, “…my kingdom is not here,” Jesus-as-the Christ located the kingdom in a different place from geography and governance. Jesus-as-the Christ located the kingdom in people’s hearts: “Everyone who belongs to the truth listens to my voice.” (Jn 18:37b). This statement meant that the people are the kingdom to each other; that is, true authority and power is exercised by loving our neighbor. The ethics of the kingdom are: caring for others, especially those most in need; establishing radical equality between all persons; and dismantling social and political systems that subjugate the poor, oppress those who dissent, and favor the already-powerful. Indeed, there are those who know these ethics to be true and they have listened to Jesus-as-the Christ, the Torah, or the inner authority of the One who made us.
Viva Cristo Rey! Long live Christ the king!
Thanksgiving Reflection
Thanksgiving in this country began as a harvest festival between the English settlers and indigenous peoples in New England in the early 1600’s. Similar harvest festivals occurred in Spanish and French colonies in other parts of North America. Harvest festivals, commonly celebrated by Indigenous peoples, were based on the values of generosity, cooperation and community and when European colonists arrived on the East Coast, the Indigenous people invited them to share in the harvest festival.
Harvest festivals in the colonies became a dual cultural expression of thanksgiving: a thanksgiving of neighborliness and an acknowledgement that God provides for our needs. When the colonists deviated from the values of generosity, cooperation and community, they lost their way: Thanksgiving became an exclusive celebration for colonists and the Indigenous elements were but a distant memory.
Despite our troubled history, Thanksgiving remained a national feast. In the mid 1800’s a large influx of immigrants began to settle in the United States and in the 1860’s our country was in the midst of the Civil War. It was in the midst of these great changes and national crisis that Abraham Lincoln named Thanksgiving as a national holiday. Lincoln recognized that the origins and values of Thanksgiving would be essential in bringing a common “American identity” in a country that was increasingly diverse and that we needed a national holiday that would bring healing to a divided nation. Since then Thanksgiving has served to bring people together: new configurations of families gather at the table and the menu might include dishes and customs from all over the world.
Thanksgiving is also a deeply spiritual feast. Borrowing from our Catholic tradition, Thanksgiving — which is the meaning of the word, “Eucharist,” is like the foretaste of the heavenly banquet in which the hungry are fed and not turned away to fend for themselves. God’s table is set out for all tribes, nations, peoples and creeds: all are welcome. As we sit down to our Thanksgiving dinner let us be thankful that we have more than enough to share with others; that we not only welcome people, but that we turn to one another for support in times of work and consolation in times of need; and that we be thankful that we are able to break bread with a beloved community of friends and family.
Haudenosaunee Thanksgiving Address
Greetings to the Natural World
The People
Today we have gathered and we see that the cycles of life continue. We have been given the duty to live in balance and harmony with each other and all living things. So now, we bring our minds together as one as we give greetings and thanks to each other as people.
Now our minds are one.
The Earth Mother
We are all thankful to our Mother, the Earth, for she gives us all that we need for life. She supports our feet as we walk about upon her. It gives us joy that she continues to care for us as she has from the beginning of time. To our mother, we send greetings and thanks.
Now our minds are one.
The Waters
We give thanks to all the waters of the world for quenching our thirst and providing us with strength. Water is life. We know its power in many forms‐ waterfalls and rain, mists and streams, rivers and oceans. With one mind, we send greetings and thanks to the spirit of Water.
Now our minds are one.
The Fish
We turn our minds to the all the Fish life in the water. They were instructed to cleanse and purify the water. They also give themselves to us as food. We are grateful that we can still find pure water. So, we turn now to the Fish and send our greetings and thanks.
Now our minds are one.
The Plants
Now we turn toward the vast fields of Plant life. As far as the eye can see, the Plants grow, working many wonders. They sustain many life forms. With our minds gathered together, we give thanks and look forward to seeing Plant life for many generations to come.
Now our minds are one.
The Food Plants
With one mind, we turn to honor and thank all the Food Plants we harvest from the garden. Since the beginning of time, the grains, vegetables, beans and berries have helped the people survive. Many other living things draw strength from them too. We gather all the Plant Foods together as one and send them a greeting of thanks.
Now our minds are one.
The Medicine Herbs
Now we turn to all the Medicine herbs of the world. From the beginning they were instructed to take away sickness. They are always waiting and ready to heal us. We are happy there are still among us those special few who remember how to use these plants for healing. With one mind, we send greetings and thanks to the Medicines and to the keepers of the Medicines.
Now our minds are one.
The Animals
We gather our minds together to send greetings and thanks to all the Animal life in the world. They have many things to teach us as people. We are honored by them when they give up their lives so we may use their bodies as food for our people. We see them near our homes and in the deep forests. We are glad they are still here and we hope that it will always be so.
Now our minds are one
The Trees
We now turn our thoughts to the Trees. The Earth has many families of Trees who have their own instructions and uses. Some provide us with shelter and shade, others with fruit, beauty and other useful things. Many people of the world use a Tree as a symbol of peace and strength. With one mind, we greet and thank the Tree life.
Now our minds are one.
The Birds
We put our minds together as one and thank all the Birds who move and fly about over our heads. The Creator gave them beautiful songs. Each day they remind us to enjoy and appreciate life. The Eagle was chosen to be their leader. To all the Birds‐from the smallest to the largest‐we send our joyful greetings and thanks.
Now our minds are one.
The Four Winds
We are all thankful to the powers we know as the Four Winds. We hear their voices in the moving air as they refresh us and purify the air we breathe. They help us to bring the change of seasons. From the four directions they come, bringing us messages and giving us strength. With one mind, we send our greetings and thanks to the Four Winds.
Now our minds are one.
The Thunderers
Now we turn to the west where our grandfathers, the Thunder Beings, live. With lightning and thundering voices, they bring with them the water that renews life. We are thankful that they keep those evil things made by Okwiseres underground. We bring our minds together as one to send greetings and thanks to our Grandfathers, the Thunderers.
Now our minds are one.
The Sun
We now send greetings and thanks to our eldest Brother, the Sun. Each day without fail he travels the sky from east to west, bringing the light of a new day. He is the source of all the fires of life. With one mind, we send greetings and thanks to our Brother, the Sun.
Now our minds are one.
Grandmother Moon
We put our minds together to give thanks to our oldest Grandmother, the Moon, who lights the night‐time sky. She is the leader of woman all over the world, and she governs the movement of the ocean tides. By her changing face we measure time, and it is the Moon who watches over the arrival of children here on Earth. With one mind, we send greetings and thanks to our Grandmother, the Moon.
Now our minds are one.
The Stars
We give thanks to the Stars who are spread across the sky like jewelry. We see them in the night, helping the Moon to light the darkness and bringing dew to the gardens and growing things. When we travel at night, they guide us home. With our minds gathered together as one, we send greetings and thanks to the Stars.
Now our minds are one.
The Enlightened Teachers
We gather our minds to greet and thank the enlightened Teachers who have come to help throughout the ages. When we forget how to live in harmony, they remind us of the way we were instructed to live as people. With one mind, we send greetings and thanks to these caring teachers.
Now our minds are one.
The Creator
Now we turn our thoughts to the creator, or Great Spirit, and send greetings and thanks for all the gifts of Creation. Everything we need to live a good life is here on this Mother Earth. For all the love that is still around us, we gather our minds together as one and send our choicest words of greetings and thanks to the Creator.
Now our minds are one.
Closing Words
We have now arrived at the place where we end our words. Of all the things we have named, it was not our intention to leave anything out. If something was forgotten, we leave it to each individual to send such greetings and thanks in their own way.
Now our minds are one.
This translation of the Mohawk version of the Haudenosaunee Thanksgiving Address was developed, published in 1993, and provided, courtesy of: Six Nations Indian Museum and the Tracking Project. All rights reserved.
Thanksgiving Address: Greetings to the Natural World English version: John Stokes and Kanawahienton (David Benedict, Turtle Clan/Mohawk) Mohawk version: Rokwaho (Dan Thompson, Wolf Clan/Mohawk) Original inspiration: Tekaronianekon (Jake Swamp, Wolf Clan/Mohawk)
Misas del Barrio! Misa de Santa Cecilia con Mariachi Thanksgiving Mass Misa del Dia de Acción de Gracias Thursday, November 22 at 12 pm Jueves 22 de Noviembre a las 12 pm 2027 Tampa Way, San Jose, CA 95122
Misa de la Virgen Santa Gertrudis Mass of St. Gertrude Saturday, November 24 at Noon Sábado 24 de noviembre al mediodia 625 Wool Creek Dr., San Jose, CA 95112
Fiesta de Cristo Rey Feast of Christ the King Sunday, November 25 at 11 am Domingo 25 de noviembre a las 11 am 1526 Midfield Ave., San Jose, CA 95122
Weekly Intercessions
This Thanksgiving, we offer spiritual resources from the Native American community. As we sit down to our Thanksgiving tables, let us remember the hundreds of thousands of farmworkers — most of whom have deep indigenous roots in the Americas themselves, who made our meal possible. We should also be conscious not to trivialize the Native American roots of Thanksgiving by culturally appropriating indigenous headgear or other ceremonial adornments in a casual manner. Instead, take a moment to incorporate gratitude for the labor of farmworkers and a sense of repentance for the way our colonial American mothers and fathers treated their hosts.
From the Narragansett-Wampanoag People. A prayer attributed to Princess Redwing: May you be able to gain the peace the surpasses all understanding from the Great Spirit as my ancestors did. — And may you be able to call the Great Spirit to bless your cornfields of present day achievements, as my ancestors did. — And may you be able, in this age of creative noises and modern machinery to find still the time to be still, as my ancestors did.—Red Wing has spoken.
From Michael “Tender Heart” Markley-Seaconke Wampanoag: “Let us give thanks to the creator for all that he gives. The harvest moon has shined its brilliance over our home and now as we store the harvest of our work the Creator gives his sustenance. The Earth will now rest through the coming seasons stirring the energy needs to once again feed our people.”
Intercesiónes semanales
Al sentarnos en nuestras mesas de Acción de Gracias, recordemos a los cientos de miles de campesinos, la mayoría de los cuales tienen profundas raíces indígenas en las Américas, quienes hicieron posible nuestra comida. También debemos ser conscientes de no trivializar las raíces nativas americanas del Día de Acción de Gracias al apropiarnos culturalmente de los sombreros indígenas u otros adornos ceremoniales de manera informal. En su lugar, tómese un momento para incorporar la gratitud por el trabajo de los trabajadores agrícolas y un sentido de arrepentimiento por la forma en que nuestras madres y padres coloniales estadounidenses trataron a sus anfitriones.
Oración de CRS (Catholic Relief Services)
Dios nuestro protector, Dios nuestra esperanza, Volteamos hacia tí en tiempos de dificultades, Pero en las batallas y en los temores, Muy seguido nos olvidamos de agradecerte. Por la gracia que nos has dado para sobrellevar las dificultades. Por las innumerables desconocidas bendiciones, te damos gracias. Por despertar con nosotros cuando nos hemos preparado para las tormentas y por compartir nuestro júbilo cuando el desastre es evitado… te damos gracias. Por guerras que nunca sucedieron, cuando los ánimos estallaron, pero prevalecieron la razón y la misericordia….te damos gracias. Por las cosechas que han germinado, y por el niño que hoy no sabe nada de hambruna….te damos gracias. Por todas las noches que pasamos con miedo, pero por tu gracia vimos mañanas llena de esperanza.. te damos gracias. Por todas las alegrías durante este año, los momentos cuando la luz alumbró a través de la obscuridad. Cuando los ángeles permanecieron triunfantes. Cuando vimos más allá de nuestros pecados y lucha. Y observamos a través del velo lo que el reino de Dios podría ser verdaderamente…te damos gracias.
Amén
Reflexión del evangelio: Cristo Rey
El texto del evangelio para este domingo está tomado del Evangelio de Juan, capítulo 18: 33-37, una sección del interrogatorio entre Poncio Pilato y Jesús como Cristo. Veremos el intercambio entre Pilato y Jesús como Cristo dentro de la terminología socio-histórica condicionada de “rey” y “reino”, tanto en el contexto judío como en el romano, como una manera de entender lo que el evangelista Juan pudo haber nuestra audiencia. El comentario abordará este pasaje considerando cómo la fuerza socio-política de la identidad judía y la Resistencia se unieron con la afirmación cristiana de que Jesús era (y es) el Cristo que nos proporciona información sobre el pensamiento cristiano primitivo sobre el poder y la autoridad.-
El evangelio de Juan fue escrito mucho después del evangelio de Marcos y la caída de Jerusalén (70 EC). Muchos calculan la autoría entre 90 CE-110 CE. El evangelio de Juan usa una cantidad liberal de terminología judía y se refiere a las fiestas y costumbres judías de tal manera que llevan a algunos profesores especializados en el evangelio de Juan a concluir que la audiencia del evangelio eran judíos conversos. Otros citan la influencia de las fuentes helenísticas. Este comentario toma la posición de que la influencia impulsora para el evangelista Juan fue un judaísmo condicionado por la represión política y religiosa. Los versículos en el evangelio de Juan reflejan el contraste entre la crueldad y la oscuridad del Imperio y el brillo de la esperanza del Ungido, el Cristo. Los judíos tradicionales del primer siglo anhelaban al Cristo / Mesías que acabaría con el dominio del Imperio sobre el pueblo de Dios con el poder de la espada y el poderoso brazo de la justicia. Esta expectativa llevó a muchas personas a rechazar a Jesús-como-el Cristo porque Jesús-como-el Cristo rechazó la más tradicional “expectativa mesiánica” de que el Hijo del Hombre bajara para ejecutar la justicia. En el evangelio de Marcos, el evangelista expresa este rechazo al retratar a Jesús como el Siervo Sufriente. El evangelista Juan, por otra parte, expresa el rechazo del Mesías militarista por la declaración: “Mi reino no pertenece a este mundo” (Jn 18, 36).
El reino de Dios era un amor de todas las personas y la obligación ética de tratar a los demás con respeto y dignidad independientemente de su raza, nacionalidad y género. Por el contrario, el reino del Imperio fue definido por César y su comprensión del dinero y el poder. Jesús-como-el Cristo respondió a Pilato diciendo: “Tú dices que soy un rey. Para esto nací y para esto vine al mundo, a testificar de la verdad…” (Jn 18, 37a). Una de las principales obligaciones del pueblo judío es estar siempre listo para dar testimonio.
El evangelista Juan estaba familiarizado con la ley judía que obliga a una persona que vio algo o tiene conocimiento de un evento o hecho y esa persona a dar testimonio. La obligación de dar testimonio de la verdad que está escrita en todo el evangelio de Juan se destaca en Juan 18:37. ¿Cuál es entonces el testimonio? ¡Que Jesús-como-el Cristo es en realidad un rey! Eche un vistazo más de cerca al versículo anterior, Jn 18:36: “Mi reino no pertenece a este mundo. Si mi reino perteneciera a este mundo, mis asistentes [estarían] luchando para evitar que fuera entregado a los judíos. Pero tal como está, mi reino no está aquí ”. En este versículo, Jesús-como-el Cristo no niega su reinado, sino que afirma que los marcadores definitorios de la realeza no están en un rey mesiánico militarista según el entonces judío tradicional la expectativa del Mesías, ni su definición de la realeza encajan en el marco de un rey imperial en el marco político del Imperio.
El entendimiento de Pilato de un rey y la tradicional expectativa judía de un Mesías depende de aceptar el papel del uso el ejercicio del poder. La perspectiva del Imperio es que un rey imperial ejercería el poder para subyugar a otros bajo la corona. Las expectativas judías tradicionales son que el rey del Mesías expulsaría al enemigo y restauraría a Jerusalén.
Jesús-como-el Cristo rechazó ambas nociones. Al afirmar, “… mi reino no está aquí”, Jesús-como-el Cristo ubicó el reino en un lugar diferente de la geografía y el gobierno. Jesús-como-el Cristo ubicó el reino en los corazones de las personas: “Todos los que pertenecen a la verdad escuchan mi voz” (Jn 18, 37b). Esta declaración significaba que las personas son el reino entre sí; es decir, la verdadera autoridad y poder se ejerce amando a nuestro prójimo. La ética del reino es: cuidar a los demás, especialmente a los más necesitados; estableciendo la igualdad radical entre todas las personas; y el desmantelamiento de los sistemas sociales y políticos que subyugan a los pobres, oprimen a los que disienten y favorecen a los ya poderosos. De hecho, hay quienes saben que estas éticas son verdaderas y han escuchado a Jesús como el Cristo, la Torá o la autoridad interna de Aquel que nos creó.
¡Viva Cristo Rey!
Reflexión del Día de Acción de Gracias
La acción de gracias en este país comenzó como un festival de la cosecha entre los colonos ingleses y los pueblos indígenas en Nueva Inglaterra a principios del siglo XVII. Festivales de cosecha similares ocurrieron en colonias españolas y francesas en otras partes de América del Norte. Los festivales de cosecha, comúnmente celebrados por los pueblos indígenas, se basaban en los valores de generosidad, cooperación y comunidad, y cuando los europeos llegaron a la costa este, los indígenas los invitaron a compartir el festival de la cosecha.
Los festivales de cosecha en las colonias se convirtieron en una doble expresión cultural de acción de gracias: una acción de gracias de vecindad y un reconocimiento de que Dios provee para nuestras necesidades. Cuando los europeos se desviaron de los valores de generosidad, cooperación y comunidad, perdieron el camino: el Día de Acción de Gracias se convirtió en una celebración exclusiva para los europeos y los elementos indígenas no eran más que un recuerdo lejano.
A pesar de nuestra problemática historia, el Día de Acción de Gracias siguió siendo una fiesta nacional. A mediados de la década de 1800, una gran cantidad de inmigrantes comenzó a establecerse en los Estados Unidos y en la década de 1860, nuestro país se encontraba en medio de la Guerra Civil. Fue en medio de estos grandes cambios y crisis nacional que Abraham Lincoln nombró el Día de Acción de Gracias como un día festivo nacional. Lincoln reconoció que los orígenes y los valores del Día de Acción de Gracias serían esenciales para lograr una “identidad estadounidense” común en un país que era cada vez más diverso y que necesitábamos un día festivo nacional que traería la sanación a una nación dividida. Desde entonces, el Día de Acción de Gracias ha servido para unir a la gente: nuevas configuraciones de familias se reúnen en la mesa y el menú puede incluir platos y costumbres de todo el mundo.
El Día de Acción de Gracias es también una fiesta profundamente espiritual. Tomar prestado de nuestra tradición católica, “Acción de Gracias,” que es el significado de la palabra “Eucaristía”, es como el anticipo del banquete celestial en el que los hambrientos son alimentados y no rechazados para valerse por sí mismos. La mesa de Dios está dispuesta para todas las tribus, naciones, pueblos y credos: todos son bienvenidos. Mientras nos sentamos en nuestra cena de Acción de Gracias, agradecemos que tengamos más que suficiente para compartir con los demás; que no solo damos la bienvenida a las personas, sino que nos solicitamos apoyo en tiempos de trabajo y consuelo en tiempos de necesidad; y que estemos agradecidos de poder romper el pan con una amada comunidad de amigos y familiares.
A federal appeals court just ruled against Trump on DACA! DO NOT WAIT TO RENEW YOUR DACA. DO IT NOW.
Family Separation
Sign the petitions that have been put together by advocacy organizations asking our elected officials and leaders to take action:
Firme las peticiones que han elaborado las organizaciones de defensa para pedirles a nuestros funcionarios y líderes electos que actúen: * ** Families Belong Together (blog.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=99d4fc3e73&e=105d556a20) * ** CAIR (blog.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=1f66b30f8e&e=105d556a20) * ** MoveOn (blog.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=f1c66f84d9&e=105d556a20) * ** CredoAction (blog.us1.list-manage.com/track/click?u=03b8119942a871facc95e72c7&id=66addbb32c&e=105d556a20)
JEANS FOR THE JO

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