The God-Riser in Us!

Getting out of the Tomb isn't always easy.

We are often much more focused on the triumph of resurrection than the resurrection process. I have always been intrigued by the encounter of Jesus and Mary Magdalene in John 20. Mary Magdalene is looking for the body of Jesus because she notices that it is not where they had placed him after his death. She stumbles upon what seems to her as the gardener or the groundskeeper, but it's actually Jesus. What a lovely way of reminding us that even in the resurrection, Jesus still takes on the humble and unassuming form of a simple groundskeeper or a landscaper, much like the ones we often ignore around us today.

Between tears and desperation, Mary Magdalene asks, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." At this moment, Mary hears the familiar, soothing voice of Jesus calling her by name. She recognizes the One who has said her name countless times, even when others wouldn't.

Now, here comes the part that has always stumped me. As she turns in her astonishment to embrace her "Rabbouni" Jesus says, "Do not touch me, because I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, to my God and your God.'" So, wait?! Is he resurrected or not? Is he in the process of resurrection? Are there two ascensions? What gives, Jesus?!

Now, Pope Gregory the Great of the sixth century would have us all believe that it was Mary's supposed previous life and lesser sex made her not worthy of touching this new glorified Jesus. However, the fact that the gospels place women at the beginning, end, and at the heart of the resurrection story of Jesus was proof enough for the early church, who declared Mary Magdalene the Apostle to the Apostles because she is the first one sent to carry the message of resurrection. Nothing about her was unworthy of this encounter. Something else is going on here.

Mary can't hold on to Jesus, unlike Thomas in the other gospels. Mary discovers that the only way to be in a relationship with the resurrected Christ is to have that relationship mediated through the Spirit. Perhaps it's because, like so many of us, when tragedy hits or something is difficult, we always want things to be as they were, immediately. After COVID, how many of us desperately wanted things to return to "normal." How many church council meetings have you had where someone inevitably will bring up the ways things were or their desire to bring back the golden years of the congregation? If we are honest, how many of us hope that after this general conference, things can settle down and we can begin again? As I live in this life I”m have come to think that this is not what resurrection is about.

Maybe resurrection is about allowing the Spirit to help us let go of what we think we must hold on to. Perhaps resurrection is about discovering a new way that requires us to let go of our clenched fists and out-stretched arms, reaching for something that needs to stay in the Tomb because it is dead. If our hands are full of dead things, how can we embrace the life and message of the resurrected Christ before us? Mary came to fill her hands with the dead body of Jesus. She came to place ointment to preserve his cold corpse in an act of love and devotion. Mary could never imagine that she would have to learn to encounter Jesus differently from now on. Mary had to become part of the miracle and power of resurrection itself. If Mary, the mother of Jesus, is called 'theo-tokos" or the God-bearer, I believe that on this day, Mary of Magdala became "theo-anatasis," the one who joins the Spirit as the God-riser.

However, as Mary soon discovered, her message wasn't as readily accepted for the disciples as she would have hoped. They ran to see for themselves, while others locked themselves in a room, fearing what could happen. Sometimes, getting out of the Tomb takes time. Let's face it: sometimes the Tomb is safer than living in what resurrection demands of us. Resurrection requires us to live into the prayer of Jesus, "thy kindom come, thy will be done on earth as it is in heaven." It requires us to get out of the Tomb of fear, scarcity, would-have, should-have, could-have, and must-have thinking into claiming that we, too, like Mary Magdalene, are sent out to be God-risers in a world that is too comfortable with death. Resurrection requires us to be willing to leave behind the things that we have clung to that are now dead and learn to embrace the things that right now have no form; we don't know what they look like, and we cannot control.

I, for one, am looking for a few God risers to meet me in Charlotte, NC at the end of this month. People who have heard the voice of Jesus call them by name. I am looking for those who have understood that leaving the Tomb is easier for some but not most of us and that with grace and humility tend to us as a gentle gardener. I am looking for those who have taken on the challenge of allowing themselves to be led by the Spirit of Resurrection that comes to us even as we learn to take our first wobbly steps out of the Tomb with our here-but-not yet resurrected legs into the light of day.

GOD-RISERS UNITE!

Rev. Dr. Lydia Muñoz

Executive Director

As a nation collectively we feel the weight of the tragic collapse of the Francis Scott Key bridge in Baltimore, Maryland last week. We mourn together as this landmark bridge in the northeast seemed to melt into the Patapsco river. As those of us who our neighbors of the this bridge and often use it to get to the inner harbor woke up that morning to listen to the news we could barely believe our eyes.  Even more devastating was to discover that those lost to the water and weight of the collapse bridge were construction workers from the Latino community, immigrants who made straight the highways and byways we all travel upon.

In conversation with the president of the Plan and the resident Bishop of the Baltimore-Washington episcopal area, Bishop LaTrelle Easterling the recognition of this often invisible community working late at night was very real to us.  She states,

"Our hearts broke as we learned of the horrific accident, and we rejoiced that two were immediately rescued. Then the vigil began as we prayed that the six other souls who plunged into the water would also be found alive. Even as the news reported that the mission had turned from a search and rescue to a search and recovery, we held onto hope. But eventually we understood that these beloveds were now with God. To find out that they were all immigrants, individuals who came in search of a better life, made the tragedy even more painful. These men literally risked their lives on a regular basis for our comfort and ease of travel, and they lost theirs in an instant. Any such death is hard to reconcile, but this is even more devastating. As immigrants, they often face marginalization in our society and this loss creates sorrow upon sorrow for their loved ones. It is sad to say, but often when it is learned that the victims of a tragedy are immigrants, the care and concern evaporate. It is my hope that we will not only continuing caring, but that our care provides tangible support for the surviving families.”

Bishop Easterling urges us to continue holding these families in prayer even as we celebrate the risen Christ.  

As we mentioned in the article above, some tombs will be especially hard to come out of.  This is especially true for the Latino community of Baltimore, Dundalk and the other adjacent communities. We pray for the families of all the workers who now anxiously wonder how they will continue to support their families. We pray for strength for Mayor Brandon M. Scott, the youngest mayor of Baltimore’s history as he faces the insensitive and racist criticism hurled against him. We also pray for Governor Wes Moore and his administration as he leads through healing and recovery.

The rhetoric we often hear whenever the issue of immigration comes up is dehumanizing, demoralizing, and disparaging.  We hear words like invaders, illegals, poisoning the blood, rapist, killers, and even animals that speak an alien language. How often do we hear immigrants described as hard-workers, committed to family, courageous, loyal, hospitable, contributing to our wellbeing, road builders, way makers, constructing our future, worthy our welcome and protection? Sadly, hardly ever. In fact, as Bishop Easterling warns us “our care and concern evaporates.”

However, when Jesus defeated death and walked out of that cold tomb he brought back to life human dignity and worth.  Everything and everyone that was once cast aside as useless, worthless and made insignificant and invisible was brought into the light to be seen, valued and cherished. We matter to God and the resurrection of Jesus, the one who is firstborn from among the dead so that he might occupy the first place in everything (1 Col. 1:18), is proof of that.  Those six men who lost their lives are not invisible to God nor to their families that mourn them nor the community who is committed to remembering them by name.

Alejandro Hernandez Fuentes (Mexico)

Miguel Luna (El Salvador)

Dorlian Ronial Castillo Cabrera (Guatemala)

Maynor Suazo Sandoval (Honduras)

Jose Mynor Lopez (Guatemala)

Carlos (last name unknown) (Mexico)

Señor, en tu misericordia...

escucha nuestra oración.

Una manera de encontrar compañerismo y apoyo mutuo es participar del nuevo capitulo Hispano/Latino de la Orden de San Lucas del Plan Nacional.

No hay registracion requirida, simplemente únete al enlace incluido.

Comparte esto con otros y otras colegas.

Uma maneira de encontrar companheirismo e apoio mútuo é participar do novo capítulo hispânico/latino do Plano Nacional da Ordem de São Lucas.

Não há necessidade de registro, basta participar pelo link fornecido.

Compartilhe isso com outros colegas.

New Lay Missionary Curriculum:

Bicultural Public Theology

This weekend the bicultural public theology cohort gathers at Bon Secours Retreat center to focus on writing the much anticipated curriculum for lay missioners with an emphasis on developing new communities of faith with 2nd, 3rd and beyond generation of Latine people.

This new curriculum will come alongside our traditional lay missioner training geared for 1st generation communities. The continued growth of 2nd, 3rd and more generations in this country calls for us to respond by training lay leaders who can provide the ministry of acompañamiento.  This new training will have a strong public theology component because statistics demonstrate that these generation of Latine constituents have taken on the mantel of social justice that many generations before them have left, like Cesar Chavez and Delores Huerta.  These generations are much more politically engaged and socially minded.  They demand of the community of faith to rise up and walk alongside the struggle in their communities.

This curriculum will focus on how we develop lay missioners who can engage in this kind of faith community development.

Este fin de semana, el grupo de teología pública bicultural se reúne en el centro de retiro Bon Secours para concentrarse en escribir el tan esperado plan de estudios para misioneros laicos con énfasis en el desarrollo de nuevas comunidades de fe con la segunda, tercera y posteriores generaciones de latinos.

Este nuevo plan de estudios vendrá junto con nuestra capacitación tradicional para misioneros laicos dirigida a comunidades de primera generación. El crecimiento continuo de la segunda, tercera y más generaciones en este país exige que respondamos capacitando a líderes laicos que puedan brindar el ministerio de acompañamiento. Esta nueva formación tendrá un fuerte componente de teología pública porque las estadísticas demuestran que esta generación de electores latinos ha asumido el manto de la justicia social que muchas generaciones antes que ellos han dejado, como César Chávez y Delores Huerta. Estas generaciones están mucho más comprometidas políticamente y con mentalidad social. Exigen a la comunidad de fe que se levante y camine junto a la lucha en sus comunidades.

Este plan de estudios se centrará en cómo formamos misioneros laicos que puedan participar en este tipo de desarrollo comunitario de fe.

¡En la lucha hay vida!

Este mes pasado el Plan Nacional se hizo presente en solidaridad con nuestros colegas ecuménicos en el pueblo fronteriza de El Paso, Texas.  Nuestra Iglesia Metodista Unida fue muy bien representada con la voz y testimonio de la Obispo Minerva Carcaño de la Conferencia de Cal-Nevada. Sabemos que la Obispo Carcaño a sido la voz profética de nuestro concilio de obispos en asuntos de justicia con inmigrantes.  La marcha fue organizado por Hope Border Institute este pasado mes y mas de 7 mil personas se unieron a lideres religiosos demandando la dignidad humana de nuestro pueblo inmigrante. La marcha finalizo con un culto de celebración donde víctimas que sobrevivieron el incendio del centro de detencion apenas algunas millas de nosotros en Ciudad Juarez testificaron de su valor y fe en el Dios que camina con su pueblo.

This past month the National Plan was present in solidarity with our ecumenical colleagues in the border town of El Paso, Texas. Our United Methodist Church was very well represented with the voice and testimony of Bishop Minerva Carcaño of the Cal-Nevada Conference. We know that Bishop Carcaño has been the prophetic voice of our council of bishops in matters of justice with immigrants. The march was organized by Hope Border Institute this past month and more than 7 thousand people joined religious leaders demanding the human dignity of our immigrant people. The march ended with a celebration service where victims who survived the detention center fire just a few miles from us in Ciudad Juarez testified of their courage and faith in the God who still walks with el pueblo.

As the growing concerns of immigrant rights being trampled on across the states continues to escalate, it will be even more vital for us to remain connected and engage our congregations with the work of our partner organizations as they do the holy work of advocacy.

ILJ will be hosting a webinar reading of a play written by migrants called Dos Nogales.  You can register for the play following the link below.

A medida que continúa aumentando la creciente preocupación por el pisoteo de los derechos de los inmigrantes en todos los estados, será aún más vital para nosotros permanecer conectados e involucrar a nuestras congregaciones con el trabajo de nuestras organizaciones asociadas mientras realizan el sagrado trabajo de abogacía

ILJ organizará un seminario web donde se leerá una obra escrita por inmigrantes llamada Dos Nogales. Puedes registrarte para la obra siguiendo el siguiente enlace.

Este programa sera bilingue.

Conversation 5: Follow the Money: How the UMC Funds Global Mission and Ministry

Webinar for BIPOC delegates to General Conference

However, everyone is invited to be a part of this webinar and learn more about how the budget is determined and remind ourselves again that our budget is a moral document of where our priorities and values lie as a church.

You can register here.

Comenzamos una nueva serie de reflexiones escrito por nuestro pastoral y lideres laicos en nuestras congregaciones y comunidades.  Queremos escuchar la voz de aquellos que con compromiso y coraje laboran fielmente en la viña del Señor. Si tu deseas escribir, simplemente comunicate con nuestra oficina a lmunoz@umcmission.org y te daremos mas instrucciones.

We start a new series called Reflections from the Field written by pastors, and laity in leadership throughout our congregations and communities. We want to hear the voices of those who with a deep sense of commitment and valor faithfully labor in the field of the Lord. If you would like to write for us, simply reach out to our office at lmunoz@umcmission.org and we will give you instructions.

En esta edicion escuchamos de la Revda. Rosanna Panizo-Valladares.  Revda. Panizo-Valladares es presbitera ordenada de la Conferencia de Carolina del Norte y se ha desempeñado como decana académica del Seminario John Wesley en su país de nacimiento, Perú. Actualmente sirve como pastora en Mt. Gilead, NC.

Tiempo de Resurrección                                                             .

Cuando niña en el llamado Viernes Santo nuestra madre nos decía, “İEl Señor está sufriendo, que injusticia!”…esto lo decía mientras toda la casa estaba llena de los aromas de un delicioso bacalao.  Ese día almorzábamos a las 3 de la tarde, luego de que el Señor “muriera”.  En esos años las estaciones de radio sólo tocaban música clásica y en los canales de tv se proyectaban películas bíblicas.  El ambiente por cierto invitaba a la meditación y era sombrío.  Era otro el ambiente del Domingo de Pascua de Resurrección. İ Dios resucita a su Hijo, elCrucificado! ¡La luz vence a las tinieblas! İEl amor vence a la injusticia que mata al inocente!

En mis primeros años de ministerio pastoral aquí en los Estados Unidos observaba que durante Semana Santa las congregaciones tenían cultos el Domingo de Ramos, elJueves Santo y finalmente el Domingo de Pascua de Resurrección.  La asistencia era muy consistente en los servicios “celebrativos,” es decir, el Domingo de Ramos y el Domingo de Resurrección, mientras que el servicio del Jueves tenía muy poca asistencia y el Culto de Tinieblas de Viernes Santo ya no existía en muchas de las congregaciones.

Es decir, el tiempo de Pasión, de sufrimiento, de cruz, no se vivía litúrgicamente hablando, perdiéndose un tiempo clave para comprender en profundidad estos dos fundamentos de la experiencia y teología cristiana, todo el misterio pascual de la vida deAquel que entregó su vida solidariamente con y por nosotras y nosotros, Jesús de Nazareth, el Galileo.

En el relato del evangelio de Juan  20: 19-29  encontramos que Jesús se presenta en medio de sus discípulos y les saluda, Paz a ustedes. Y cuando les hubo dicho esto, les mostró las manos y el costado…Esto nos recuerda lo que yo ya percibía desde mi niñez, que el Resucitado es el Crucificado; crucificado por los poderes imperiales (religiosos y políticos), y no otro.  Los discípulos le reconocieron en esas cicatrices de las manos y del costado.  Y luego Tomás también va a identificar al Resucitado inclusive tocando las cicatrices y el evangelio nos indica que por eso este discípulo creyó.

En este pasaje el Cristo de Dios saluda a sus discípulos en tres ocasiones con la frase, Paz sea con ustedes. Recordemos lo que el mismo Galileo les indica a sus seguidores sobre su paz, La paz os dejo, mi paz os doy, yo no os la doy como el mundo la da.  No se turbe su corazón ni tenga miedo (Jn. 14: 27).  Tenemos que contrastar la paz que este Jesús ofrece con la paz imperial, la Pax Romana, que no era otra cosa que el sistema bajo el cual el imperio mantenía apagados y controlados a todos los movimientos “sediciosos” que violentaban el orden y el gobierno establecidos, y, en muchos casos, estableciendo alianzas y círculos de corrupción con los lideres religiosos y políticos de los pueblos conquistados.  Es en ese contexto que Jesús promete la presencia de su Espíritu a ese grupo de temerosos seguidores y seguidoras.

Si regresamos a Juan 20 también encontramos que esa promesa del Espíritu se cumple cuando elCristo de Dios sopla sobre esos discípulos y discípulas y se les da el poder de perdonar pecados, que no es otra cosa que dar vida, proclamando esa lógica del misterioso amor de Dios hacia la humanidad: el ministerio de la reconciliación.

La resurrección no borra las cicatrices de la pasión del Galileo. Son como el sello de garantía de la identidad del Christus Victor.  Todo el testimonio bíblico nos indica que el Cristo Resucitado toma forma en su iglesia (el cuerpo de Cristo) y en el mundo.  Así también creo que para que la iglesia anuncie con autoridad esa Paz de Cristo al mundo y anunciar el ministerio de la reconciliación, debe mostrar las huellas de su identidad, es decir, las marcas de su pasión, del sufrimiento, de la tortura en el cuerpo del resucitado por Dios.

İCelebremos con gozo este tiempo de Resurrección sin olvidar la pasión del sufrimiento del inocente que aun reina en medio de nuestras comunidades y en el mundo!

Gracias a Red Crearte que nos provee esta bella cancion.  Recibela como una oracion de bendicion. Puedes buscar mas recursos de liturgia y adoracion en su pagina: https://redcrearte.org.ar/