Journal: Faith and Mission
Volume: FM 05:1 (Fall 1987)
Article: Who Is Equal To Such A Task? A Theological Commentary
Author: Samuel Escobar

FM 5:1 (Fall 1987) p. 50

Who Is Equal To Such A Task?
A Theological Commentary

Samuel Escobar

Professor of Missiology
Eastern Baptist Theological Seminary

The case of Marta and Jose lends itself to reflection in three areas: contextual, theological, and pastoral. I appreciate especially the candid approach chosen by the writer, as well as his “fear and trembling” attitude. I have the conviction that a very important component of a pastoral vocation should be respect for the mystery of persons, and awareness of the depths of “the secret things of God” that have been entrusted to us (1 Cor. 4:1). Like Paul we can ask ourselves, “Who is equal to such a task?” (2 Cor. 2:16), and conclude by reflecting how our pastoral action commits us to God’s grace, which will finally be the basis for evaluation of our pastoral work.

To understand this case the contexual reference is very important. Argentinian society has been shaped by Roman Catholicism. Attitudes towards sex, love, and family relationships, as well as the history of legislation, are the result of a historical development in which the Catholic view of personhood and sex has been highly influential. It is common for Catholic critics of predominantly Protestant countries to refer to the high rate of divorce in them. However, what Pastor Carro points out about millions living “common law relationships” or a “double life”—not uncommon in Latin America—is the other side of the coin, not to mention the case of millions of “illegitimate children” and single mothers who virtually have no rights in traditional Catholic societies. Italian, Spanish, and Latin American literature and sociological observation can point to many examples of the secret drama of women who are willing to overlook the infidelity of their husbands and find some form of co-existence that will not require divorce. It is within the background of that kind of social milieu that we can better understand Marta’s behavior. The social consequences of Catholic belief have to be observed, understood, and evaluated for what they are. Superficial ecumenism has produced a kind of academic politeness that is obscuring our perception of Latin American realities in this respect.

The theological reflection connects here. Reference to the correct exegesis and exposition of Bible passages about divorce is only the beginning of the necessary theological task. When Pastor Carro deals with our way of approaching culture as “not bad in itself,” he is referring to a very difficult task. How do we contextualize the biblical message in a Catholic culture that claims to be Christian? Of course, even if Jesus did not pronounce a systematic homily about ...