What would you do with a dead God?: A Theological Problem of Jesus’ Suffering and Death

Nestor Ravilas

Jesus began to show his disciples that he must go to Jerusalem
and undergo great suffering at the hands of the elders
and chief priests and scribes,
and be killed, and on the third day be raised.
Matthew 16:21

Let them recite the song of Marduk,
Who bound Tiamat and took kingship.
Enuma Elish VII 161–162

The disciples were shocked. For a moment they were stunned, and no one could utter a word. Something is wrong with what Jesus was saying, this is not how the story should go? Jesus has just shared to them his imminent suffering and death in the hands of his enemies.

Peter, the most impertinent of the twelve, able to regain composure and blurted out, “God forbid it, Lord. This must never happen to you!” And from there Peter gained his first slide to infamy in Christian history.

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Mother’s Love & Jesus’ Political Concept: Reflection on Matt. 20:20-28

Nestor Ravilas

Whatever prompted the wife of Zebedee to do the thing she did could have been pure love for her two sons. Too presumptuous to assume such thing, I know. We might probably have an Elenita Binay or an Imelda Marcos case here, mothers who deploy their kids in politics to secure political dominance of their own dynasty. The Zebedees, however, has no dynasty to maintain. What they have is a risky adventurism in supporting a fledgling revolutionary movement of another Galilean activist`.

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Resurrection of the King-God

Nestor Ravilas

“Suportahan natin ang gobyerno dahil niloklok ito ng Diyos” (Let us support this government for God has put it in power) – blustered by one religious supporter of the current Duterte regime.

The beheading of Charles I of England could be monumental event that has proven the doctrine of divine right of the king is mere human construct. None has foreseen it to happen; neither the leader of parliamentary army, Oliver Cromwell, nor Charles I himself. The fusion of temporal and divine power in the throne of England which has spawned an abusive and tyrant line of monarchs has finally come to an end. England is now under the parliament with Cromwell as its head. Soon after the fleeting reign of Cromwell’s parliament, however, the people clamored again for the return of the divine right absolutism. Thus, Charles II, son of the beheaded Charles I, revived the throne under the religious emblem of “divine right to rule”. Blood spilled all over again, first of those jurists who had sent his father to the gallows.

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Imitating Violence

Nestor Ravilas

He was sprawling in the burning pavement. His company surrounded him, holding the huge wooden cross to prevent it from falling to him. Another man is on the end of a rope tied the other end to his waist. Pulling it slightly to intimate it is time to get up and move on. He tried many times but failed. He was so exhausted. Some of his friends are now trying to help him on his feet to complete the task. As we moved along the highway of Dinalupihan, Bataan, we have ran over on more cross-carrying lads. Some are trudging hard their way up to their destination, some have their bodies contorted by heavy cross, some, like the one I described first, slumped in the pavement almost at the brink of giving up.

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Religious Symbols and Violence Reflection On Luke 9:1-9

Nestor Ravilas

The problem with religious imagination borne from oppressed and tormented communities is that it is either equally oppressive or, even worst. And since these religious symbols survived and outlived their own procreators, they transcend time and space to address and shape modern societies. Take for instance the case of the West, known to be the champion of secular democratic regimes, reminded by Carl Schmitt that their touted concept of the modern theory of the state are actually secularized theological concepts. This amounts to the fact that despite all the attempts of the prophets of rationality to either dismiss or reinterpret the phenomenon dubs now as post-secularism, it undeniably proves that secularist project fails, and religion, along with its metaphors and symbols, remain with us even after the so called, Great Separation.

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