Vincent Kundukulam
The numerous articles and books that come up with valuable suggestions on how to meet with the challenges raised by Covid-19 in field of faith formation show that people are in search of need new ideas and new methods to translate faith in a world of online education. No Christian theology without reference to Christ. Unfortunately, we seldom find instances in which Jesus conversed with a distant audience. Hence it is not easy to find in the gospels texts that can serve as basis for educating people without being physically present. But the situation is different with Pauline letters. St. Paul used to communicate with his audience remaining distant from them. I think, the “prison letters” of Paul can enlighten us in developing policies of faith education in the lockdown periods. In this regard, the Letter to Philemon merits our special consideration.
Letter to Philemon is a petitionary letter which was written somewhere between 58 and 60 A.D. while Paul was in Roman prison. Philemon was a wealthy Gentile Christian in Colossae who became a believer under Paul’s ministry. The main focus of this letter is a request made by Paul to receive back the slave known as Onesimus who has become a Christian through Pauline mission. Although the Letter to Philemon seems to have been sent ostensibly to an individual, it is truly an apostolic letter because Paul envisages that the letter would be read to the church that is assembled in Philemon’s house. Philemon is acclaimed for ‘his love for all God’s dedicated people’ and that shows that there is a small vibrant Christian community there.
Letter to Philemon is a tender example of Christian love. It manifests Paul’s personal, pastoral and warm-hearted affection for the slave Onesimus. Paul pleads the cause of Onesimus as if he were himself Onesimus. He recognizes Philemon’s legal right to treat Onesimus like a slave but delicately pleads to consider him like a brother. In the same manner, given that Onesimus is converted into Christianity thanks to the preaching of Paul and that Philemon too was a beneficiary of Paul’s apostolate, Paul could have kept Onesimus for himself. But he does not keep Onesimus for his ministry. Instead, he sends him back to Philemon. Besides, he does not force or compel Philemon to abide by his will. Martin Luther commenting this text mentions that Paul emptied himself of his right to get Onesimus for pastoral work as Christ who emptied himself of his Godly rights because of his love and humility towards the Father. Joseph Fitzmyer observes that Paul’s intention in sending back Onesimus to Philemon is that the mutual friendship and brotherhood that exists between Paul and Philemon must now be accorded not only to the slave Onesimus but also to the Christians assembled at his residence.
Pauline style of inducing sympathy and good will by demonstrating love and friendship towards the addressee could be, I think, an effective means to communicate faith in physical absence. Pauline pedagogy consists in creating a favourable disposition in the hearers by reminding their merits with an objective of increasing their receptivity towards the preacher. During the lockdown, the faithful undergo terrible sentiments of loss, anxiety and hopelessness. The dejected mind cannot be pro-active in facing the challenges. The educators of faith can do wonders here. They can recall the faithful the different sorts of services they were rendering in Church and society thanks to the grace of God. Like the prophets who instilled hope in Jews the clergy and the catechists have to bring into the conscious state of the faithful the wonderful ways in which God is now assisting the world through scientists, doctors, nurses, health workers, political and social leaders, NGOs, to alleviate and overcome the sufferings of people. Positive memories will activate powers hidden in subconscious levels and generate in people the desire to relive those experiences by undertaking positive and pro-active projects.
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