1. Introduction
The
primary purpose of this assignment is ‘Locating marginalized at the
center: reinterpretation ‘Jesus and the poor beggar’ (Mark 10:46-52) in
Myanmar context.” After this introduction, firstly, I am going to
describe a brief biblical background of the poor beggar in time of Jesus
and critiques. In it, I will find the problems in the background and
adapt critiques; from this sense, I will try to make the questions. In
the second section of methodology, I am about to search “centralized
approach” which is going to the solve question. In section three, I will
reinterpret the poor beggar in centralized approach to Myanmar context.
Finally, the paper will be concluded by the expectation of the future.
2. A brief Biblical Background of the Poor Beggar (Mark 10:46-52) and Critiques
2.1 Jewish Concept of the Poor Beggars
The word ‘beggar’ is translated by several Hebrew terms, most frequently ‘ani’. Greek distinguishes ‘beggar’ (ptochos), one who lives at subsistence level (the vast majority of the populace), from “poor person” (penes), a dependent, destitute person; in the New Testament ptochos is usually translated ‘poor’ [person], Greco – Roman culture had no ethical or religious ideal of assistance to beggar. Biblical tradition, however, frequently portrays the destitute as under the special protection of God, due to their helplessness and dependency. Conversely, the rich and powerful are often depicted as wicked oppressors of the poor.[1] Cawson observes that God’s people were recognized as ‘poor’. Owing to their extreme economic distress, which was often caused by oppression, and therefore that the term ‘poor’ can also mean ‘lowly’ or ‘humble’.[2] At the matter of fact that what I want to introduce one sense is sometimes I will treat the poor instead of the poor beggar in this paper.
Therefore, in the Jewish concept, they identified with the beggar and the dogs, they took that the poor and dogs are the same level, and the poor are the outcast person. If we look at Gospel according to Luke 16 concerning ‘the rich man and Lazarus’, when the rich man was dressing the most expensive clothes living in the great luxury, the name Lazarus who was hoping to eat the bits of food that fell from the rich man’s table.[3] In the light of this, it may confirm that the poor and dogs are equivalent in Jewish concept. The poor are marginalized by the Jewish. They didn’t feed a food and clothes. The poor are hoped to eat the bits food that from the rich man’s table. That begging was looked down upon is incidentally evidenced by the remark of the unjust steward, in Luke 16:3 says "I am ashamed to beg".[4] In the chosen text, we see that the name Bartimaeus, a blind beggar of poor who was healed by Jesus, he was sitting by the road when Jesus left with His disciples from Jerusalem to Jericho.[5] Many of people were scolding when Bartimaeus shouted Jesus. All the above mentions, the author finds out the problem that it is ‘marginalization.’
2.2 Traditional Evangelists Interpretation on the Chosen Text (Mark 10:46-52) and Critiques
In this section, I will attempt to define how some scholars and traditional evangelists interpret this text and offer critiques on their ways of interpretations. However, I strappingly agree with their way of interpreting and I do not mean theirs’ are wrong and erroneous. However, their ways of interpreting this text omit some crucial role to apply the context of Myanmar. Thus, in this study, I will offer critiques on some of their interpretations in order to interpret this text into new perspective which deeply in the context of Myanmar.
If we look at J.C. Ryle’s interpretation on this text, he states that-
“We have here an example of strong faith. Bartimaeus was blind in body, but not in soul. On the contrary, ‘many charged him that he should hold his peace’. But he was not to be stopped. He cared not for the rebukes of unfeeling bystanders. He heeded not the ridicule which his importunity probably brought on him. He cried the more a great deal, and so crying obtained his heart’s desire, and received his sight.”[6]
And another interpreter, let’s look at William Barclay’s interpretation on this text, he expresses that-
Bartimaeus has a quite inadequate conception of Jesus. Son of David, he insisted on calling him. Now that was a messianic title, but it has in it all the thought of a conquering Messiah, a king of David’s line who would leas Israel to national greatness. That was a very inadequate idea of Jesus. But, in spite of that, Bartimaeus had faith, and faith made up a hundredfold for the inadequacy of his theology.[7]
For R. Alan Cole, he interprets that:-
Son of David is not so much a name for Jesus as a Messianic title. The meaning of this title was shortly to be in disputed between Jesus and the Pharisees. But at least Bartimaeus, as a Jew, has a right to appeal to the son of David, whereas a Gentile would have had no such right. To call Jesus by this name was in itself an expression of faith.[8]
The above three interpreters focus and emphasize only the faith of Bartimaeus. Therefore, I see these three ways of interpretation as inadequate and have inappropriateness, but not as wrong and incorrect, to interpret the poor beggar in Myanmar. The problem was mentioned, but inadequate in today Myanmar context. Therefore, I will bring this issue as the big problem which is ‘marginalization.’
2.3 Research Questions
Even though the interpreters such as J.C. Ryle, William Barclay and R. Alan Cole mentioned the positive points to help each other, the problem of ‘marginalization’ was not described at all. They failed to see this important issue. Therefore, I will bring this issue as problem. Thus, (this being the case) the research questions are as follows:-
2.4.1 Can we centralize the poor beggar?
2.4.2 Who are the poor beggars in Myanmar today?
2.4.3 Can we centralize the poor beggars in Myanmar context?
We can make many questions but these are for the research questions which we are going to handle in this study.
3. Methodology
In this section, I will define my research methodology by centralize approach. I mean, centralize approach is the most appropriate approach for reinterpreting the chosen text (Mark 10:46-52). There are many interpreting tools but ‘centralized approach’ is the most adapt to equivalent in Myanmar context.
While the title ‘centralized’ is comprehensive and acceptable for all Christians, but for those who look at Jesus Christ from the perspective of the poor, the term ‘centralized’ does not sufficiently express what Christ done for the poor. It prefers ‘liberation’ and call Jesus the liberator of the oppressed, marginalized people. It also means that Jesus centralized locating the marginalized the poor and oppressed people.[9]
Therefore, in this paper, we can make the idea of many issues for interpreting tools and to solve the problem but we will therefore not use all in this study, but will use centralized approach. Although as centralized approach is the most suitably to solve the problem and to reinterpret in Myanmar context.
4. Reinterpretation the Poor Beggar in Myanmar Context
In the light of the chosen methodology, I will try to reinterpret Mark 10:46-52 with a new theological paradigm of constructing in Myanmar context. At the same time, research questions will be answered in order to achieve the goal of the theological purpose of this paper.
4.1 Jesus Centralizes the Poor Beggars (Mark 10:46-52)
In the light of the chosen text, we see the name Bartimaeus who shouted Jesus when many of people scolding him, but Jesus healed his blindness. A final healing miracle concludes ministry of Jesus outside Jerusalem. Here many interpreters have noted that help the crowd’s attempts to silence the beggar cries for help provide the obstacle that his faith must overcome. By continuing to resist the crowd’s attempts to silence his cries for help, Bartimaeus exhibits great faith in Jesus.[10] Theologically thinking, I do not say they are wrong, but inadequate in Myanmar context. Moreover, I want to say this side. A crying of the poor beggar is suffering, to need in help by other. Then, many people scolded Bartimaeus’ is, I mean Marginalization, exploitation, oppression and so on. Although here, we may see Jesus adapts that location marginalized or the poor beggar at the center. It also means that good news for the poor or option for the poor. Biblically, Jesus is near the end of His life on earth. There was very little time in which to train His disciples, yet He willing stopped to help someone (Bartimaeus or poor beggars) in need. At the same way, the Christian minister goes about among his people slowly enough to notice that needs his help. Jesus Christ is the savior of the entire world; then, He stops to heal one uneducated person who is though unimportant by other.[11]
In the light of assumption, Jesus has stopped to those who are shouting help in need. He stopped and gave the whole of his attention, his mind, heart and power, to a blind beggar or the poor.[12] Jesus’ stopping is for the oppressed, the outcast, the needy and the poor beggars. And his stopping is to the hopeless too. His stopping is a theology of good news to the poor. By the good news it means the good news of the kingdom of God as declared and proclaimed by Jesus.[13] Darker wanted to make clear that Jesus (God) is good to the oppressed and the marginalized group in the society, and he would serve as their times of need. Likewise, Pilgrim also pointed out that “we seek to demonstrate that the theme of good news to the poor belongs at the heart and centre of Jesus’ ministry”.[14] Jesus enters to the suffering persons, if the poor are poor he is also poor; if the beggar are beggared he is also beggared; if a person is wept or sorrowed he is also wept/ sorrowed and if a person is oppressed he is also oppressed; if a person is marginalized he is also marginalized etc.. So, Jesus is in the side of suffers, poor beggar, oppressed person, marginalized and powerless. This is what the Cross of Jesus points to. Jesus suffered on behalf of the poor (I Pet. 2:21).
C.S. Song of Taiwan notes, “Suffering touches the heart of God as well as the hearts of human beings. In the sufferings of humanity we see and experience the suffering of God. God and human beings are bound together in suffering… theology begins with God’s heartache which is caused by human suffering and pain”.[15] Stressing God’s active participation, sharing, and suffering with those who are suffering and emphasizing also God’s involvement in the struggle of the oppressed and the marginalized, Moltmann states:-
“So, God goes with Israel into the Babylonian exile. In his ‘indwelling’ in the people he suffers with the people, goes with them into prison, feels sorrow with the martyrs. So conversely the liberation of Israel also means the liberation of that ‘indwelling of God’ from its suffering.”[16]
Certainly, Jesus’ aim is to make and built men well, to develop and help for the needy and the poor. He is working to heal divisions between people; to build from the disease called sin, which is spoiling their lives and separating them from Him. All this is ‘saving’; all this is ‘healing’. He wants the whole of a person to be ‘well’ or ‘develop’.[17]
4.2 Reinterpretation the Poor Beggars in Myanmar Context
Mary Motte, F. M.M states “the poor are those who stand at the intersection between being and non-being, at the critical junction in creation between life and death”. In other words, the poor are the people who are facing extreme poverty, hunger, homelessness, voiceless, powerlessness, political oppression, or family violence and so on.[18] In any case, the important question for here is: who are the poor beggar and marginalized in Myanmar today? Generally speaking, we can say the poor in Myanmar today are both socio-economically poor and the psycho-spiritually poor.
In socio-political-economically poor, Samuel Ngun Ling states that ‘in a multi-cultural and an economically underdeveloped country like Myanmar, almost all types of violence occur, so to speak, because of systematic exploitation by the rich and the powerful of the poor mass population and among themselves. Due to the collapse of the country’s economy since 1988, the unjustly operated business and economic exploitations of the rich and powerful people upon the poor masses have become intensified as the open market system begins to be practiced. The majority of poor people are hence mistaken in making attempts to alleviate their poverty by means of engaging themselves in themes of those exploitative or even immoral actions; instead of finding the just, peaceful and better ways for tackling those complicates problems. Hence, poverty in this country is seen as the major cause and effect of various kinds of economic and political exploitation, social conflicts, moral injustice, and human violence. The situation, however, calls for revolutionary actions of the people aimed at eradicating poverty, enhancing life’ survival, and resisting unjust exploitation.[19] K. M. Y. Khawsiama also says ‘the cause of the poor in Myanmar was living under the military dictatorship. The suffering of the poor was not only physical illness, but also social, political, economic crises. The power of military have been oppressed and made poor. The violence made people feel fear, anxiety, ambiguity, uncertainty and distress. Economic hardship affected moral and ethical values.’[20] This violence in Myanmar is mainly behavioral. This is on the one hand because of economic problems and on the other hand, because of poverty-related moral corruption that affects the whole nation from the poorest or most powerful. Many of poor families from rural areas today engage themselves to work in hard labor in order to earn less than a dollar per day for their daily survival. In urban cities, like Yangon and Mandalay one laborer is usually paid estimated from almost 3000 kyats (the equivalent of $3.5 in US) per day, although he or she work fulltime or even overtime from 7:00 am early morning to 6:00 pm late evening every day. There paid of income and outcome is not almost inadequate everyday life. That’s way; some rural poor choose not to work but to beg a pittance from pedestrians, motorists and car drivers on the streets, in market places, in front of restaurants or hotels, in stores, in rail-station, in airport and in many other places.[21]
In the light of the above the mentions, I have experience and faced the situation of many poor beggars here in Myanmar today. For one sense, I was seeing the poor beggars when the MTC’s (Myanmar Theological College) students went to Taung Pyone Nat’s celebration accordingly to study about Buddhism. I found many poor beggar a round and on the streets. Some of the poor beggars are lepers, blindness, lame, deaf, orphans, day laborers and etc… when I found all these poor beggars what my mind in coming and raise the question myself is, why are they suffer and who cause them to suffer or poor? How can they survival on their lives? I believe that they have a giver in all their daily life. Who has fed or given them?
In psycho-spiritually poor, the poor may include demon-possessed, tax collectors, prostitutes, women, shepherds, for all these people groups were considered very low and humble in Myanmar society or Churches. Biblically, the Gentiles and Samaritans were socio-religiously and spiritually looked down upon as inferior in Jewish world, for they were not considered the people of YHWH.[22] The Jewish society branded all these as sinners because, following the Deuteronomy laws, the Jews ascribed all human sufferings to sin. These are people who were insulted, humiliated and oppressed in the society and they can rightly be described as “the poor in spirit”. Therefore, the poor in spirit has been many in Myanmar’ churches. They need to help other from their struggling and problem. They are waiting for a witness to the Gospel that will really be Good News. The mission which is conscious of the kingdom will be concerned for liberation, not oppression; centralized, not marginalized; justice, not exploitation; fullness, not deprivation; freedom, not slavery; health, not disease; life, not death. No matter how the poor may be identified, the mission is for them.[23]
4.3 Jesus ‘Centralizes’ the Poor Beggars in Myanmar Context
In the light of centralization, Christ’s mission to the poor is his total identification with the poor and marginalized. Jesus loves the poor and is ‘on the side of the poor’.[24] For Jesus himself became poor (2 Cor. 8:9), He centralized (accepted) tax-collectors, prostitutes, and sinners, and even ate with them not only to identify with them but also to transform them. The whole work of Jesus, particularly exorcism, was a sign of the reality that the kingdom of ‘God has already come to the poor.[25] We all know that Jesus Christ did not change the social structure of his own time, but he set examples for those who are working for the liberation or centralization of the poor. It is common knowledge that solidarity with poor is essential for bringing about transformation of the condition of the poor. Solidarity implies working together with the poor, not merely doing something and speaking for the poor. It means identifying with poor, taking the side of the poor and Jesus centralized the poor.[26] Myanmar is one of the poorest countries even among the Third World countries as it has been listed as the least developed country. It is really discernable that the people of Myanmar are the poor, suffering, struggling, and the oppressed. Although Jesus is ‘on the side of the poor’, and locating marginalized of the poor at the center, and liberates the poor. He loves the poor then; He is with the poor as He is with the Christians. K.M.Y. Khawsiama notes that:-
“God himself was born in human form, the real human as a little poor boy, named Jesus. He had to flee to Egypt because of Herod’s persecution. He became a dukkha-dhe, meaning “refugee”. That is understood as a ‘force poverty’. The people of Myanmar share the oppressed and poor life of Jesus and similarly Jesus himself occupies the poor and suffering life of the people.”[27]
In the light of above assumption, Jesus sees the poor in Myanmar and also hears their cry for liberation and centralization. Though they have no chance to cry out to the world publicly, they are crying silently in their hearts, thought they have no chance to cry men for help, they are crying to their own gods. Jesus has already heard their crying because He sees the crying hearts and occupying the life of poor in Myanmar.
At the same time, the situation of crises is challenging all the Christians who are doing the footstep of Christ among the poor. As for the successors of Jesus, the Christians are responsible for the unfinished task, i.e. to centralize, to liberate the poor.[28] It was the challenge of the good news to the poor to the Myanmar churches that caused hers to take up hers cross to fight against the evil and corrupt practices in the socio-economic, religious, cultural areas of Myanmar society. What makes theological thinking in Myanmar unique has to do particularly with ‘the peculiarity of its context.’ Myanmar theological context is unique not in terms of the people’s suffering from the hard realities of life. Doing theology for the Christian minorities in Myanmar does not only deal with liberation from economic poverty but more basically with empowering the Christians to courageously confront the hard realities of life. In other word, theology of Christian minorities must be able to boldly address current social, economic, political, religious and cultural structures, systems affecting the life situation in Myanmar. To develop such a theology of self-empowerment, Christians must continue to engage in constructive struggle to uproot oppressive structures of society that have brought about extreme poverty, moral decadence, and varied abuses of human rights.[29]
Saying about mission or good news, the Christians in Myanmar we know that mission is only ‘to go out’ or ‘send out’ other places or darkness-places. It was done by the 19th century missionaries’ model at the times of colonialism. I do not say it is wrong but inadequate for this post-modern age in Myanmar context. Perhaps, apostolic model is harmonized for doing mission or option for the poor in Myanmar context today. The book of the Acts of the Apostles presents us with the model of “economic koinonia”. The poor were attracted to the church because they saw the church as a centre of the power and economic equality as well as a community fellowship which cared for the poor and the weak. This is a model that identifies with the poor and needy through costly involvement.[30] In other way, Moses was sent to the king Pharaoh to declare of God almighty. Today, the Christians are sent to the poor people in Myanmar to suffer with them and to cry to God for help. The Christians are urged to humble themselves and pray and turn from their wicked ways, then God will hear from heaven and will forgive their sin and will heal the land (2 Chronicles 7:14).
In sum, the poor in Myanmar, they hope liberator of a new Messianic to care for their situation and struggles. They want to see the face of helper and will be able to hear the voice of liberator. Who are the new Messiahs today Myanmar? As T. W. Manson rightly expressed, the Church’s mission is essentially ‘a continuation of the Messianic Ministry of Jesus’.[31] If so, the Myanmar Churches are called to continue the mission of Jesus Christ who engaged himself in the feeding, teaching, healing and teaching ministry. Jesus did not only heal, teach and feed the poor but he identified himself with the poor and marginalized. At the same way, the church, we have to go back to the Bible especially the Four Gospels and learn from Jesus Christ Himself who throughout His ministry had shown that He cared so much for people especially the poor beggars, the outcast, the downtrodden. For this ministry, the church as a community and Christians as individual believers are called, to centralize the marginal poor. It is the realization of God’s will here on earth.
5. Conclusion
The
primary purpose of this assignment is ‘Locating marginalized at the
center: reinterpretation ‘Jesus and the poor beggar’ (Mark 10:46-52) in
Myanmar context.” After this introduction, firstly, I am going to
describe a brief biblical background of the poor beggar in time of Jesus
and critiques. In it, I will find the problems in the background and
adapt critiques; from this sense, I will try to make the questions. In
the second section of methodology, I am about to search “centralized
approach” which is going to the solve question. In section three, I will
reinterpret the poor beggar in centralized approach to Myanmar context.
Finally, the paper will be concluded by the expectation of the future. 2. A brief Biblical Background of the Poor Beggar (Mark 10:46-52) and Critiques
2.1 Jewish Concept of the Poor Beggars
The word ‘beggar’ is translated by several Hebrew terms, most frequently ‘ani’. Greek distinguishes ‘beggar’ (ptochos), one who lives at subsistence level (the vast majority of the populace), from “poor person” (penes), a dependent, destitute person; in the New Testament ptochos is usually translated ‘poor’ [person], Greco – Roman culture had no ethical or religious ideal of assistance to beggar. Biblical tradition, however, frequently portrays the destitute as under the special protection of God, due to their helplessness and dependency. Conversely, the rich and powerful are often depicted as wicked oppressors of the poor.[1] Cawson observes that God’s people were recognized as ‘poor’. Owing to their extreme economic distress, which was often caused by oppression, and therefore that the term ‘poor’ can also mean ‘lowly’ or ‘humble’.[2] At the matter of fact that what I want to introduce one sense is sometimes I will treat the poor instead of the poor beggar in this paper.
Therefore, in the Jewish concept, they identified with the beggar and the dogs, they took that the poor and dogs are the same level, and the poor are the outcast person. If we look at Gospel according to Luke 16 concerning ‘the rich man and Lazarus’, when the rich man was dressing the most expensive clothes living in the great luxury, the name Lazarus who was hoping to eat the bits of food that fell from the rich man’s table.[3] In the light of this, it may confirm that the poor and dogs are equivalent in Jewish concept. The poor are marginalized by the Jewish. They didn’t feed a food and clothes. The poor are hoped to eat the bits food that from the rich man’s table. That begging was looked down upon is incidentally evidenced by the remark of the unjust steward, in Luke 16:3 says "I am ashamed to beg".[4] In the chosen text, we see that the name Bartimaeus, a blind beggar of poor who was healed by Jesus, he was sitting by the road when Jesus left with His disciples from Jerusalem to Jericho.[5] Many of people were scolding when Bartimaeus shouted Jesus. All the above mentions, the author finds out the problem that it is ‘marginalization.’
2.2 Traditional Evangelists Interpretation on the Chosen Text (Mark 10:46-52) and Critiques
In this section, I will attempt to define how some scholars and traditional evangelists interpret this text and offer critiques on their ways of interpretations. However, I strappingly agree with their way of interpreting and I do not mean theirs’ are wrong and erroneous. However, their ways of interpreting this text omit some crucial role to apply the context of Myanmar. Thus, in this study, I will offer critiques on some of their interpretations in order to interpret this text into new perspective which deeply in the context of Myanmar.
If we look at J.C. Ryle’s interpretation on this text, he states that-
“We have here an example of strong faith. Bartimaeus was blind in body, but not in soul. On the contrary, ‘many charged him that he should hold his peace’. But he was not to be stopped. He cared not for the rebukes of unfeeling bystanders. He heeded not the ridicule which his importunity probably brought on him. He cried the more a great deal, and so crying obtained his heart’s desire, and received his sight.”[6]
And another interpreter, let’s look at William Barclay’s interpretation on this text, he expresses that-
Bartimaeus has a quite inadequate conception of Jesus. Son of David, he insisted on calling him. Now that was a messianic title, but it has in it all the thought of a conquering Messiah, a king of David’s line who would leas Israel to national greatness. That was a very inadequate idea of Jesus. But, in spite of that, Bartimaeus had faith, and faith made up a hundredfold for the inadequacy of his theology.[7]
For R. Alan Cole, he interprets that:-
Son of David is not so much a name for Jesus as a Messianic title. The meaning of this title was shortly to be in disputed between Jesus and the Pharisees. But at least Bartimaeus, as a Jew, has a right to appeal to the son of David, whereas a Gentile would have had no such right. To call Jesus by this name was in itself an expression of faith.[8]
The above three interpreters focus and emphasize only the faith of Bartimaeus. Therefore, I see these three ways of interpretation as inadequate and have inappropriateness, but not as wrong and incorrect, to interpret the poor beggar in Myanmar. The problem was mentioned, but inadequate in today Myanmar context. Therefore, I will bring this issue as the big problem which is ‘marginalization.’
2.3 Research Questions
Even though the interpreters such as J.C. Ryle, William Barclay and R. Alan Cole mentioned the positive points to help each other, the problem of ‘marginalization’ was not described at all. They failed to see this important issue. Therefore, I will bring this issue as problem. Thus, (this being the case) the research questions are as follows:-
2.4.1 Can we centralize the poor beggar?
2.4.2 Who are the poor beggars in Myanmar today?
2.4.3 Can we centralize the poor beggars in Myanmar context?
We can make many questions but these are for the research questions which we are going to handle in this study.
3. Methodology
In this section, I will define my research methodology by centralize approach. I mean, centralize approach is the most appropriate approach for reinterpreting the chosen text (Mark 10:46-52). There are many interpreting tools but ‘centralized approach’ is the most adapt to equivalent in Myanmar context.
While the title ‘centralized’ is comprehensive and acceptable for all Christians, but for those who look at Jesus Christ from the perspective of the poor, the term ‘centralized’ does not sufficiently express what Christ done for the poor. It prefers ‘liberation’ and call Jesus the liberator of the oppressed, marginalized people. It also means that Jesus centralized locating the marginalized the poor and oppressed people.[9]
Therefore, in this paper, we can make the idea of many issues for interpreting tools and to solve the problem but we will therefore not use all in this study, but will use centralized approach. Although as centralized approach is the most suitably to solve the problem and to reinterpret in Myanmar context.
4. Reinterpretation the Poor Beggar in Myanmar Context
In the light of the chosen methodology, I will try to reinterpret Mark 10:46-52 with a new theological paradigm of constructing in Myanmar context. At the same time, research questions will be answered in order to achieve the goal of the theological purpose of this paper.
4.1 Jesus Centralizes the Poor Beggars (Mark 10:46-52)
In the light of the chosen text, we see the name Bartimaeus who shouted Jesus when many of people scolding him, but Jesus healed his blindness. A final healing miracle concludes ministry of Jesus outside Jerusalem. Here many interpreters have noted that help the crowd’s attempts to silence the beggar cries for help provide the obstacle that his faith must overcome. By continuing to resist the crowd’s attempts to silence his cries for help, Bartimaeus exhibits great faith in Jesus.[10] Theologically thinking, I do not say they are wrong, but inadequate in Myanmar context. Moreover, I want to say this side. A crying of the poor beggar is suffering, to need in help by other. Then, many people scolded Bartimaeus’ is, I mean Marginalization, exploitation, oppression and so on. Although here, we may see Jesus adapts that location marginalized or the poor beggar at the center. It also means that good news for the poor or option for the poor. Biblically, Jesus is near the end of His life on earth. There was very little time in which to train His disciples, yet He willing stopped to help someone (Bartimaeus or poor beggars) in need. At the same way, the Christian minister goes about among his people slowly enough to notice that needs his help. Jesus Christ is the savior of the entire world; then, He stops to heal one uneducated person who is though unimportant by other.[11]
In the light of assumption, Jesus has stopped to those who are shouting help in need. He stopped and gave the whole of his attention, his mind, heart and power, to a blind beggar or the poor.[12] Jesus’ stopping is for the oppressed, the outcast, the needy and the poor beggars. And his stopping is to the hopeless too. His stopping is a theology of good news to the poor. By the good news it means the good news of the kingdom of God as declared and proclaimed by Jesus.[13] Darker wanted to make clear that Jesus (God) is good to the oppressed and the marginalized group in the society, and he would serve as their times of need. Likewise, Pilgrim also pointed out that “we seek to demonstrate that the theme of good news to the poor belongs at the heart and centre of Jesus’ ministry”.[14] Jesus enters to the suffering persons, if the poor are poor he is also poor; if the beggar are beggared he is also beggared; if a person is wept or sorrowed he is also wept/ sorrowed and if a person is oppressed he is also oppressed; if a person is marginalized he is also marginalized etc.. So, Jesus is in the side of suffers, poor beggar, oppressed person, marginalized and powerless. This is what the Cross of Jesus points to. Jesus suffered on behalf of the poor (I Pet. 2:21).
C.S. Song of Taiwan notes, “Suffering touches the heart of God as well as the hearts of human beings. In the sufferings of humanity we see and experience the suffering of God. God and human beings are bound together in suffering… theology begins with God’s heartache which is caused by human suffering and pain”.[15] Stressing God’s active participation, sharing, and suffering with those who are suffering and emphasizing also God’s involvement in the struggle of the oppressed and the marginalized, Moltmann states:-
“So, God goes with Israel into the Babylonian exile. In his ‘indwelling’ in the people he suffers with the people, goes with them into prison, feels sorrow with the martyrs. So conversely the liberation of Israel also means the liberation of that ‘indwelling of God’ from its suffering.”[16]
Certainly, Jesus’ aim is to make and built men well, to develop and help for the needy and the poor. He is working to heal divisions between people; to build from the disease called sin, which is spoiling their lives and separating them from Him. All this is ‘saving’; all this is ‘healing’. He wants the whole of a person to be ‘well’ or ‘develop’.[17]
4.2 Reinterpretation the Poor Beggars in Myanmar Context
Mary Motte, F. M.M states “the poor are those who stand at the intersection between being and non-being, at the critical junction in creation between life and death”. In other words, the poor are the people who are facing extreme poverty, hunger, homelessness, voiceless, powerlessness, political oppression, or family violence and so on.[18] In any case, the important question for here is: who are the poor beggar and marginalized in Myanmar today? Generally speaking, we can say the poor in Myanmar today are both socio-economically poor and the psycho-spiritually poor.
In socio-political-economically poor, Samuel Ngun Ling states that ‘in a multi-cultural and an economically underdeveloped country like Myanmar, almost all types of violence occur, so to speak, because of systematic exploitation by the rich and the powerful of the poor mass population and among themselves. Due to the collapse of the country’s economy since 1988, the unjustly operated business and economic exploitations of the rich and powerful people upon the poor masses have become intensified as the open market system begins to be practiced. The majority of poor people are hence mistaken in making attempts to alleviate their poverty by means of engaging themselves in themes of those exploitative or even immoral actions; instead of finding the just, peaceful and better ways for tackling those complicates problems. Hence, poverty in this country is seen as the major cause and effect of various kinds of economic and political exploitation, social conflicts, moral injustice, and human violence. The situation, however, calls for revolutionary actions of the people aimed at eradicating poverty, enhancing life’ survival, and resisting unjust exploitation.[19] K. M. Y. Khawsiama also says ‘the cause of the poor in Myanmar was living under the military dictatorship. The suffering of the poor was not only physical illness, but also social, political, economic crises. The power of military have been oppressed and made poor. The violence made people feel fear, anxiety, ambiguity, uncertainty and distress. Economic hardship affected moral and ethical values.’[20] This violence in Myanmar is mainly behavioral. This is on the one hand because of economic problems and on the other hand, because of poverty-related moral corruption that affects the whole nation from the poorest or most powerful. Many of poor families from rural areas today engage themselves to work in hard labor in order to earn less than a dollar per day for their daily survival. In urban cities, like Yangon and Mandalay one laborer is usually paid estimated from almost 3000 kyats (the equivalent of $3.5 in US) per day, although he or she work fulltime or even overtime from 7:00 am early morning to 6:00 pm late evening every day. There paid of income and outcome is not almost inadequate everyday life. That’s way; some rural poor choose not to work but to beg a pittance from pedestrians, motorists and car drivers on the streets, in market places, in front of restaurants or hotels, in stores, in rail-station, in airport and in many other places.[21]
In the light of the above the mentions, I have experience and faced the situation of many poor beggars here in Myanmar today. For one sense, I was seeing the poor beggars when the MTC’s (Myanmar Theological College) students went to Taung Pyone Nat’s celebration accordingly to study about Buddhism. I found many poor beggar a round and on the streets. Some of the poor beggars are lepers, blindness, lame, deaf, orphans, day laborers and etc… when I found all these poor beggars what my mind in coming and raise the question myself is, why are they suffer and who cause them to suffer or poor? How can they survival on their lives? I believe that they have a giver in all their daily life. Who has fed or given them?
In psycho-spiritually poor, the poor may include demon-possessed, tax collectors, prostitutes, women, shepherds, for all these people groups were considered very low and humble in Myanmar society or Churches. Biblically, the Gentiles and Samaritans were socio-religiously and spiritually looked down upon as inferior in Jewish world, for they were not considered the people of YHWH.[22] The Jewish society branded all these as sinners because, following the Deuteronomy laws, the Jews ascribed all human sufferings to sin. These are people who were insulted, humiliated and oppressed in the society and they can rightly be described as “the poor in spirit”. Therefore, the poor in spirit has been many in Myanmar’ churches. They need to help other from their struggling and problem. They are waiting for a witness to the Gospel that will really be Good News. The mission which is conscious of the kingdom will be concerned for liberation, not oppression; centralized, not marginalized; justice, not exploitation; fullness, not deprivation; freedom, not slavery; health, not disease; life, not death. No matter how the poor may be identified, the mission is for them.[23]
4.3 Jesus ‘Centralizes’ the Poor Beggars in Myanmar Context
In the light of centralization, Christ’s mission to the poor is his total identification with the poor and marginalized. Jesus loves the poor and is ‘on the side of the poor’.[24] For Jesus himself became poor (2 Cor. 8:9), He centralized (accepted) tax-collectors, prostitutes, and sinners, and even ate with them not only to identify with them but also to transform them. The whole work of Jesus, particularly exorcism, was a sign of the reality that the kingdom of ‘God has already come to the poor.[25] We all know that Jesus Christ did not change the social structure of his own time, but he set examples for those who are working for the liberation or centralization of the poor. It is common knowledge that solidarity with poor is essential for bringing about transformation of the condition of the poor. Solidarity implies working together with the poor, not merely doing something and speaking for the poor. It means identifying with poor, taking the side of the poor and Jesus centralized the poor.[26] Myanmar is one of the poorest countries even among the Third World countries as it has been listed as the least developed country. It is really discernable that the people of Myanmar are the poor, suffering, struggling, and the oppressed. Although Jesus is ‘on the side of the poor’, and locating marginalized of the poor at the center, and liberates the poor. He loves the poor then; He is with the poor as He is with the Christians. K.M.Y. Khawsiama notes that:-
“God himself was born in human form, the real human as a little poor boy, named Jesus. He had to flee to Egypt because of Herod’s persecution. He became a dukkha-dhe, meaning “refugee”. That is understood as a ‘force poverty’. The people of Myanmar share the oppressed and poor life of Jesus and similarly Jesus himself occupies the poor and suffering life of the people.”[27]
In the light of above assumption, Jesus sees the poor in Myanmar and also hears their cry for liberation and centralization. Though they have no chance to cry out to the world publicly, they are crying silently in their hearts, thought they have no chance to cry men for help, they are crying to their own gods. Jesus has already heard their crying because He sees the crying hearts and occupying the life of poor in Myanmar.
At the same time, the situation of crises is challenging all the Christians who are doing the footstep of Christ among the poor. As for the successors of Jesus, the Christians are responsible for the unfinished task, i.e. to centralize, to liberate the poor.[28] It was the challenge of the good news to the poor to the Myanmar churches that caused hers to take up hers cross to fight against the evil and corrupt practices in the socio-economic, religious, cultural areas of Myanmar society. What makes theological thinking in Myanmar unique has to do particularly with ‘the peculiarity of its context.’ Myanmar theological context is unique not in terms of the people’s suffering from the hard realities of life. Doing theology for the Christian minorities in Myanmar does not only deal with liberation from economic poverty but more basically with empowering the Christians to courageously confront the hard realities of life. In other word, theology of Christian minorities must be able to boldly address current social, economic, political, religious and cultural structures, systems affecting the life situation in Myanmar. To develop such a theology of self-empowerment, Christians must continue to engage in constructive struggle to uproot oppressive structures of society that have brought about extreme poverty, moral decadence, and varied abuses of human rights.[29]
Saying about mission or good news, the Christians in Myanmar we know that mission is only ‘to go out’ or ‘send out’ other places or darkness-places. It was done by the 19th century missionaries’ model at the times of colonialism. I do not say it is wrong but inadequate for this post-modern age in Myanmar context. Perhaps, apostolic model is harmonized for doing mission or option for the poor in Myanmar context today. The book of the Acts of the Apostles presents us with the model of “economic koinonia”. The poor were attracted to the church because they saw the church as a centre of the power and economic equality as well as a community fellowship which cared for the poor and the weak. This is a model that identifies with the poor and needy through costly involvement.[30] In other way, Moses was sent to the king Pharaoh to declare of God almighty. Today, the Christians are sent to the poor people in Myanmar to suffer with them and to cry to God for help. The Christians are urged to humble themselves and pray and turn from their wicked ways, then God will hear from heaven and will forgive their sin and will heal the land (2 Chronicles 7:14).
In sum, the poor in Myanmar, they hope liberator of a new Messianic to care for their situation and struggles. They want to see the face of helper and will be able to hear the voice of liberator. Who are the new Messiahs today Myanmar? As T. W. Manson rightly expressed, the Church’s mission is essentially ‘a continuation of the Messianic Ministry of Jesus’.[31] If so, the Myanmar Churches are called to continue the mission of Jesus Christ who engaged himself in the feeding, teaching, healing and teaching ministry. Jesus did not only heal, teach and feed the poor but he identified himself with the poor and marginalized. At the same way, the church, we have to go back to the Bible especially the Four Gospels and learn from Jesus Christ Himself who throughout His ministry had shown that He cared so much for people especially the poor beggars, the outcast, the downtrodden. For this ministry, the church as a community and Christians as individual believers are called, to centralize the marginal poor. It is the realization of God’s will here on earth.
5. Conclusion
As
I have clearly described the purpose of this assignment is ‘locating
marginalized the poor at the centre: reinterpretation the poor beggars
Mark 10:46-52 in Myanmar context. As we know that the poor beggars and
dogs are equivalent in Jewish context during Jesus’ period. At the
matter of fact, Bartimaeus was scolded by the people when he shouted
Jesus. This scolded is marginalization, oppression or condemning. But,
Jesus heals Bartimaeus, he centralizes the poor beggar of Bartimaeus, he
enters to the poor beggars, he is option for the poor and he is with
them. In Myanmar, there are many poor beggars. The poor are marginalized
by other people. Although Jesus knows their crying because he sees the
crying hearts of poor in Myanmar. The Christian and Churches are
responsible for continues to work on behalf of Jesus, to centralize the
poor and to liberate the poor from their suffering.
Rev. Lalngilneia
[1] Mary Ann Beavis, ‘Beggar’ in eds,
David Noel Freedman et al, Ferdmans
Dictionary of the Bible (Michigan: William B. Eerdmans Publishing Company,
2000), 161-162.
[2]
Jagat Santra, ‘Good News to
the Poor in the Old Testament’ in eds, Sebastian C.H. Kim et al, Good News to the Poor: The Challenge to the
Church (India: Cambridge Press, 1997), 36.
[3] Wikipedia, ‘The free encyclopedia: Begging’.
[article online] available from http://en.wikipedia. org/wiki/Begging
Internet accessed 13 August 2014.
[4] George B. Eager, ‘The Free Encyclopedia: Begger’. [article
online] available from http://www. biblicaltraining.org/nlibrat /bettar#
stgasg.nAcjrLwk.dput internet accessed in
13 August 2014.
[5] R. E. Nixon, ‘Bartimaeus’ in eds, J. D. Douglas et al
, The New Bible Dictionary (London:
The Inter-Varsity Fellowship, 1962),
[6] J.C. Ryle, Expository thoughts on Mark (Great Britain: The British Printing
Company Ltd, 19885), 224.
[7] William Barclay, The New Daily Study Bible: The Gospel of
Mark (Bangalore: Theological Publications in India, 2009), 304.
[8] R. Alan Cole, ‘Mark: An
Introduction and Commentary’ in eds, Leon Morris at al, Tyndale New Testament Commentaries Volume 2 (Nottingham:
Inter-Varsity Press, 1961), 250.
[9] K. Thanzaua, Transforming Theology: A Theology basis for
Social Transformation (Bangalore-India: Asian Trading Corporation, 2002),
154.
[10] Phene Perkins, ‘The Gospel of
Mark’, in eds, William L. Lane at al, The
New Interpreter’s Bible: A Commentary in Twelve Volume [Vol. III]
(Nashville: Abingdon Press, 1994), 655.
[11] John Hargreaves, A guide to St. Mark’s Gospel (London:
Hollen Street Press Ltd, 1965), 178.
[12] Halford E. Luccock, ‘Gospel
According to Mark,’ in eds, George Arthur Buttrick at al, The Interpreter’s Bible Commentary Volume VII (Nashville: Abingdon
Press, 1951), 821.
[13] Chris Sugden, Seeking the Asian Face of Jesus: The
Practice and Theology of Christian Social Witness in Indonesia and India 1974 -
1996 (United Kingdom: Paternoster Publishing, 1997), 161.
[14] Ramsay Chhuanliana Kawlni, Lord God Most High My Saviour Theocentricity
in Lukan Theology: An Exploration into the Portrayals of God in Luke – Acts
(Delhi: Cambridge Press, 2009), 235.
[15] Gnana Robinson, ‘Mission in
Christ’s – Siding with the poor’, in eds, Yeow Choo Lak at al, Asia Journal of Theology Volume 1 No. 1 (Singapore:
The Association for Theological Education in South East Asia (ATESEA), 1987),
104.
[16] Pum Za Mang, ‘Theology of
Suffering: Jurgen Moltmann in Burma,’ in eds, Khawsiama at al, Myanmar Theological Bullentin: Diamond
Jubillee Issue, 1937-2012 (Mandalay: Myanmar Theological College, 2012),
86.
[17] John Hargreaves, A guide to St. Mark’s Gospel (London:
Hollen Street Press Ltd, 1965), 178.
[18] William Jam Kho Ngam, ‘Hope for
the Poor: A challenge for doing Mission in the context of Myanmar’, in eds, Gospel
Hrilvelthanga at al, Myanmar Theological
Bulletin vol.2. (Mandalay: Myanmar Theological College, September 2004),
33.
[19]
Samuel Ngun Ling, Violence,
‘Poverty, Justice and Peacemaking: A Burmese Christian Response’, in eds, Anna
May Say Pa, et al, RAYS: MIT Journal of
Theology (Insein-Yangon, Myanmar Institute of Theology, 2005), 49.
[20] K. M.Y. Khawsiama, Toward a Ludu Theology: A critical
Evaluation of Minjung Theology and its implication for a Theological Response
to the Dukka (Suffering) of People in Myanmar (Switzerland: International
Academic Publishers, 2013), 15, 16.
[21]
Samuel Ngun Ling, Violence,
‘Poverty, Justice and Peacemaking: A Burmese Christian Response’, in eds, Anna
May Say Pa, et al, RAYS: MIT Journal of
Theology, 42-43.
[22]
Ramsay Chhuanliana Kawlni, Lord God Most High My Saviour Theocentricity
in Lukan Theology: An Exploration into the Portrayals of God in Luke – Acts,
235.
[23]
Gnana Robinson, ‘Mission in
Christ’s – Siding with the poor’, in eds, Yeow Choo Lak at al, Asia Journal of Theology Volume 1 No. 1,
100.
[24]
William Jam Kho Ngam, ‘Hope
for the Poor: A challenge for doing Mission in the context of Myanmar’, in eds,
Gospel Hrilvelthanga at al, Myanmar
Theological Bulletin vol.2, 34.
[25]
J. Jeyaseelan Kanagaraj,
Good News to the Poor in the New Testament’ in eds, Sebastian C.H. Kim et al, Good News to the Poor: The Challenge to the
Church,45.
[26]
K. Thanzaua, Transforming Theology: A Theology basis for
Social Transformation, 155.
[27]
K. M.Y. Khawsiama, Toward a Ludu Theology: A critical
Evaluation of Minjung Theology and its implication for a Theological Response
to the Dukka, 182.
[28] William Jam Kho Ngam, ‘Hope for
the Poor: A challenge for doing Mission in the context of Myanmar’, in eds,
Gospel Hrilvelthanga at al, Myanmar
Theological Bulletin vol.2, 33.
[29] Samuel Ngun Ling, Theological Themes for our Times:
Reflections on Selected Themes of the Myanmar Institute of Theology
(Yangon-Myanmar: Baptist Printing Press, 2007), 160.
[30] Bhimrao Thavare, ‘The Challenge
of Good News to the poor to the Indian Church’, in eds, C.H. Kim at al, Good News to The Poor: The Challenge to the
Church, 278.
[31] K. Thanzaua, Transforming Theology: A Theology basis for Social Transformation, 159.
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