N. TANGAZA COLLEGE Catholic University of Eastern Africa Institute of Theology Student Kabinga Emmanuel, C.P. Topic THE CRY OF JESUS ON THE CROSS IN MATT. 27: 45-56 WITH APPLICATION FOR PEOPLE LIVING WITH HIV/AIDS IN BOTSWANA Moderator Rev. Fr. Dr. Antonio Magnante, I.M.C. A Long Essay Submitted in Partial Fulfilment of the Requirements for the Baccalaureate in Sacred Theology NAIROBI 2005 .4 DEDICATION .. In loving metnory of my late beloved parents, who were the first to read scripture to me, my siblings and all those who live in despair and pain, especially People Living with HIV/AIDS. With love. i "Suffering is the breaking shell that opens all understanding" — St. Augustine of Hippo. ACKNOWLEDGMENT To err is human and to be corrected when one err is a vivid indicator that one comes from a healthy society. I am deeply indebted to my moderator Rev. Fr. Dr. Antonio Magnante, I.M.C., whose wisdom and knowledge of the scriptures steered me to the end. His expertise in scripture and Fatherly advice were a source of strength during my research. God bless him abundantly. My special thanks to all the Lecturers in the Biblical Department; Fr. Tim Redmond, S.P.S., Fr. Lacomara, C.P., Dr. Christopher Owczarek, S.D.B., Fr. Cantore, I.M.C. and all the lecturers of Tangaza for their treasure of knowledge that they freely shared with me. My gratitude also goes to Rev. Fr. Ralph Egan for his inspiration on my topic. To the Kisima Passionist Students' Community for the encouragement and company during my stay in ICisima, and during my actual writing of the essay. Finally, I want to thank all the students of my class with whom I have journeyed and shared knowledge, joy and difficulties. They have shaped me so much. They all helped me in my pursuit for the truth, which is the word of God. MAY GOD BLESS YOU ALL. i iv DECLARATION I the undersigned, declare that this long essay is my original work achieved through my personal reading, scientific research method and critical reflection. It is submitted in partial fulfillment of the requirements for the Baccalaureate in Sacred Theology. It has never been submitted to any other college or university for academic credit. All sources have been cited in full and acknowledged. Signed• • Name of Student: Kabinga Emmanuel, C.P. Date. ftnie P, c This long essay has been submitted for examination with my approval as the college supervisor. Signed - Name of Supervisor: Rev. Fr. Dr. Antonio Magmutte, I.M.C. Date* V Abbreviations 1. New Testament Matt. — Matthew Mk. — Mark Lk. — Luke Tim. — Timothy Ileb. — Hebrews 2. General Abbreviations PLWA — People Living with H1V/AIDS a — Cott, compare, see Ed. — Editor(s) v. — Verse w. — Verses Vol. — Volume t TABLE OF CONTENTS GENERAL INTRODUCTION 1 CHAPTER I 3 I. Analysis of Matthew 27:45-56 3 1.1 Introduction 3 1.2 Delimitation of the Text (Matt.27: 45-56) 4 1.3 Context 4 1.4 Jesus' Cry and Psalm 22 5 1.4.1 Reference to other Synoptic Gospels 5 1.5 The Structure of Matthew 27:45-56 6 1.6 Detailed Theological Analysis of Matthew 27:45-56 7 1.7 Matthew's Major Theological Themes in Matt.27: 45-56 15 1.7.1 Trust in God 15 1.7.2 Faithfulness 17 1.7.3 Darkness 18 1.7.4 Obedient Response to God's Will 19 1.7.5 Conclusion 22 Chapter II 24 2.Political and Socio-economic Impact and the Situation of REV/AIDS in Botswana 24 2.1 Introduction 24 2.2 Political and Socio-economic Situation in Botswana 24 2.2.1The Mobility of the Population 29 2.2.2Sexual Behavior Patterns 29 2.3 Government's Response 31 2.3.1 National Policy on HIV/AIDS in Botswana 31 I. 2.4 Conclusion 33 Chapter III 34 3. Pastoral Application of Matthew 27: 45-56 For People Living with H1V/A1DS in Botswana. 34 3.1 Introduction 34 3.2 The Difference Between Jesus' Cry and that of PLWA 34 3.3 How Can the Cry of Jesus Shed Light on the Sufferings of PLWA? 36 3.4 Message of Jesus to PLWA 41 3.4.1 Sign of Hope 41 3.4.2 Confident Trust in God 43 3.4.3 New Life 44 3.5 Significance of Jesus' Trust in his Father for PLWA 45 3.6 Conclusion 47 GENERAL CONCLUSION 49 BIBLIOGRAPHY 51 I GENERAL INTRODUCTION Human existence is limited, fragile and full of dissatisfactions. However, every man's desire is to live forever, but the fact of life is that we have to experience pain, suffering and eventually death. So the reality of human history is that we have to bear so much pain and disappointment. When we are faced with the reality of death, and especially when we see people living with HIV/AIDS undergoing pain, suffering and death, we also are confronted with our own fears of death. Many times we are forced to ask, "What is the meaning of human suffering? What role does God play in our expelience of suffering? These are some of the questions we ask and especially people living with HEY/AIDS, and we will continue to ask the same questions as long as we live. Today people living with HIV/AIDS are battling to find meaning in their suffering. As a matter of fact, some ask whether their sufferings are consequences of sin, or punishment from God. They often wonder whether God listens to their cries. And so it is the cry of Jesus on the cross, "My God, My God, why have you forsaken me?" with pastoral application to the People Living with HIV/AIDS, and how St. Paul of the Cross, the founder of the Passionists responded to his own suffering, in fear, turmoil, confusion, death, darkness and eventually confident trust and rediscovery of God in faith that I intend to discuss in my long essay. In the first chapter, I will do the analysis of Matt. 27;45-56, and discuss some theological themes emphasized by Matthew in the text. The second chapter will try to describe the socio- economic and political situation in Botswana, and its impact on the spread of HIV/AIDS in the country. I will also try to look at some factors that have led to the rapid increase of the 2 Nit pandemic, and the government's response to the scourge. The third chapter will be pastoral application of Matt. 27: 45-56 for the People Living with HIV/AIDS in Botswana, in the light of how St. Paul of the Cross linked human suffering and divine suffering, with the aim of helping PLWA understand that it is in their sufferings that the crucified Christ is most closer to them. MOTIVATION I have been working closely with People Living with HIV/AIDS (PLWA) in Botswana for most part of my pastoral placements. Many times I was confronted with so many questions regarding their plight and daily struggle. Reflecting on their condition and especially their daily cries accompanied by feelings of abandonment and isolation, I took interest in the "cry of Jesus on the cross" because it prefigures what the People Living with HIV/AIDS are experiencing today. This will help PLWA to bear their suffering in the light of faith, believing that they are participating in the suffering of Christ. METHODOLOGY This study treats the cry of Jesus on the cross in Matt. 27: 45-56 and its relevance to People Living with HIV/AIDS in Botswana. We will focus on the exegesis of the text and some theological themes emphasized by Matthew. We will also use the historical and sociological approach. This will help us to perform critical investigation of the socio-economic and political factors that have contributed to the spread of HIV/AIDS in Botswana. Furthermore, we will use deductive method, which will help us to apply the text of Matt. 27:45-56 to the People Living with HIV/AIDS, and how this pagsage can help individuals to meet the Crucified Christ and allow him to transform their lives. 3 CHAPTER! 1. Analysis of Matthew 27:45-56 1.1 Introduction Life for People Living with HIV/AIDS has been surrounded by a series of abandonment, isolation, ridicule, stigma and at times mockery. Thus, the majority of "PLWA" struggles daily to live with such a cross. Moreover, many live in fear of death. There is thus an "inner cry" of anguish, which I feel at times parallels the cry of Jesus on the cross. Often this cry is an appeal of hopelessness, but ultimately it is a quest for a union with God. However, many times people think that this is their last message, a feeling of having been abandoned by their people. Jesus too feels abandoned by men, being a "victim" of the mockery, though his communion to his Father remains. Jesus goes to the passion conscious that this was his Father's will and he embraces it. However, the contention comes in when his intimacy with his Father seem blurred. This is the time he feels most abandoned. As a matter of fact, even the darkness he experiences overshadowed his entire being. He therefore, addresses himself to the Father with words of lament echoing, "Psalm 22:2. 2 By remaining faithful to God's plan, he is able to "bear misery, illness, contempt, isolation."3 That is why in this chapter, we will concentrate on the analysis of Jesus cry on the cross (Matt. 27: 45-56). This section will help the PLWA to bear their cry in the light of that of Jesus in faith, and be able to endure their suffering and pain. So the prayer of 'Henceforth I use PLWA, which stands fir people living with HIV/AIDS. 2 CARROLL, J.T., - GREEN, B.J., The Death of Jesus in Early Christianity, Massachusetts 1995. 3 FALLON, M., The Gospel According to St. Matthew: An Introductory Commentary, 363. )1" 4 lament will help them during their difficult moments to try to submit themselves totally to the will of God. Furthermore, we will introduce some theological themes emphasized by Matthew. They are: 1) Trust in God, 2) Faithfulness, 3) Darkness and 4) Obedient Response to God's will. We will then analyze one theme after another in the context of Matthew's understanding of them. 1.2 Delimitation of the Text (Matt.27: 45-56) This passage is part of the entire passion narrative and it comes immediately after the crucifixion. What precedes in Matthew 27: 27- 31 describes humiliation, mockery and condemnation to death. Even the soldiers and the audience mock Jesus. This pericopae is marked by mockery (27:35-27:56) from different groups. The real scene is 27: 45-56 and it focuses on the last few hours of Jesus' life (45-50). This phenomenon is marked by startling cosmic scenes (27: 51-53) followed by burial, which though, "transitional," completes the crucifixion and thus prepares for the resurrection in chapter 28. 1.3 Context Matthew's Passion narrative has a flow of events and scenes that evoke what is about to happen soon after. It opens with the conspiracy against Jesus, the anointing at Bethany, the preparation for the Passover, the agony in the garden, the questioning and the sentencing to death, the mockery and the way of the cross. The whole series of these events eventually lead to the actual death of Jesus on the cross. Therefore, it is at this hour (27:45) that Jesus felt troubled and cried out to his Father, "My God, My God, why have you forsaken me?' (Matt. 27: 46). This cry however, evokes some reaction from on-lookers, who misunderstand hint The passage is part of the conclusion of the gospel of Matthew as many Scholars state. The burial of Jesus 5 and the witnessing of the guard at the tomb immediately follow Matt. 27: 45-56. This is in preparation to witnessing the triumph of Jesus in the resurrection in chapter 28. 1.4 Jesus' Cry and Psalm 22 Jesus here quotes Psalm 22 of the "righteous sufferer."4 This points to Matthew's method of composition with Old Testament and Jewish literature. However, he uses Psalm 22 to help us understand Jesus better.5 This is a messianic Psalm which foretells the suffering which Jesus underwent, "they have pierced my hands and feet, I can count all my bones, they stare and gloat over me; they divide my garment among them," (22:16-18). This however, ends on the note of triumph and vindication, "posterity shall save him, men shall tell of the Lord; to the coming generation, and reclaim his deliverance to a people yet unborn; that he has wrought it," (Ps. 22: 31). 1.4.1 Reference to other Synoptic Gospels Both Matthew and Luke mention Jesus' cry on the cross (Matt. 27:50) and (Luke 23:46). However, Luke adds to it the words of prayer: "Father, I commend my Spirit into your hands," (Luke 23: 46). It has also been observed that there are some changes over and against Mark. That is, the crying out in Matthew is different from that of Mark 15: 33. Matt. 27: 35 is also different from Mark 15: 24. Finally, Matt. 27: 43 is different from Mark 15: 32. Furthermore, Markan reference to the third hour (15:25) finds no counterpart in Matthew. However, it is only in Matthew 27:36 that we find the soldiers sitting and guarding Jesus. Also in Mark 15: 26 the inscription over Jesus' head is "The King of the Jews" while in Matt. 27:37 it is "This is Jesus, the King of the Jews." In Matt. 27: 40- 43, Mockers use the title "Son of God." 4 CARROLL, 207. 'Comments co the relation between the gospel passion narratives and Psalm 22, (Cf. Matt.27: 46), AB. 6 Only Matt. 27: 41 has Jewish "elders" at the crucifixion. The transcription of the citation of Psalm 22:2 is dissimilar: Matt. 27: 46 is different from that of Mark 15: 34. As a matter of fact, Mark lacks the signs and wonders of Matt. 27: 51b-53. In Mark 15: 39, the centurion becomes in Matthew "the centurion and those with hint" Also in both evangelists, three women witnesses are mentioned, but their names are not exactly the same (CI 27:56). 1.5 The Structure of Matthew 27:45-56 This section is divided into three subsections, vv.32-38 "activities of the soldiers in charge of the executions; vv. 39-44 "mocking of Jesus by three different groups; 45-56 "death of Jesus and "attendant phenomena."6 Lohmeyer who divides the pericopae into two triads proposes different divisions: 1. The darkness (v. 45) 1r- 2. The Cry (v. 46) 3. The Elijah scene (vv. 47-49) 1. The Temple curtain and resurrection (vv. 51-53) 2. The confession of the soldiers (v. 54) 3. The women as witnesses (v. 56) Thus verse 45 and (vv. 51-53) are paired and both recount supernatural events. Verse 46 and verse 54 also to be kept together because they both record the speech and the confession of Jesus as the "Son of God." This confession resolves the doubts raised by "My God, My God, why have you forsaken me?" Finally, verses 47-49 and verses 55-56 concern the by-standers who are the witnesses to the crucadon. 6 ALUSON, D.C., The Gospel According to St Matthew, 111.607. 7 1.6 Detailed Theological Analysis of Matthew 27:45-56 The Text 45 From noon on, darkness came over the whole land until three in the afternoon. 46 And about three o'clock Jesus cried with a loud voice, "Eli, Eli, lema sabachthani?" that is, "My God, my God, why have you forsaken me?" 47 When some of the bystanders heard it, they said, "This man is calling for Elijah." 48 At once one of than ran and got a sponge, filled it with sour wine, put it on a stick, and gave it to him to drink. 49 But the others said, "Wait, let us see whether Elijah will come to save him." 50 Then Jesus cried again with a loud voice and breathed his last. 51 At that moment the curtain of the temple was torn in two, from top to bottom. The earth shook, and the rocks were split. 52 The tombs also were opened, and many bodies of the saints who had fallen asleep were raised. 53 After his resurrection they came out of the tombs and entered the holy city and appeared to many. 54 Now when the centurion and those with him, who were keeping watch over Jesus, saw the earthquake and what took place, they were terrified and said, "Truly this man was God's Son!" 55 Many women were also there, looking on from a distance; they had followed Jesus from Galilee and ha provided for him. 56 Among than were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. Exegetical Analysis 27:45 Matthew shows little concern for chronological specifications as Davies, W. D. and Dale C. Allison Jr. observes, "that most of his pericopae are put together with no account of the interval between them."7 This leaves us with the "impression of great lapses of time."8 However, Matt. 21:1ff puts many events into a few days, and thus "retarding narrative tempo"9 as the book moves to its climax. As a matter of fact, we find that time even slows further as hours begin to be counted, "From sixth hour.... until ninth hour." 45. There was darkness over all the land until the ninth hour. 7 ALLISON, 621. S Tempo here referred to time flow, 621. 9 Opt cit., 621. 8 This phrase probably means "the land of Judea" (Cf. Gos. Pet.5: 15) rather than the earth."I° Martin further comments that, "The hours are reckoned according to the Roman system with err% eopac, "The sixth hour" meaning noon, and (vac Mal; "the ninth hour," meaning "three o'clock" in the afternoon. So darkness lasted for three hours." Here, "that day" refers to the day of God's judgment. For Matthew, "that day is come" meant the day when the cross was erected in Jerusalem. That is why he refers to it as the day of "God's judgment."I2 As a matter of fact, God made this full day into "darkness," (axotoc). This word is also translated, "sin" or "evil."I3 However, the understanding is that God changed the Song of joy into song of lament. In fact, that is why Matthew here quotes the words of lament of Psalm 22:1. This is seen as enveloping upon a man who felt forsaken by God, and cried out, My God, My God, why have you forsaken me?' (27: 46). The cry is misunderstood, and thus highlights two oppositions. The first text opposes what Jesus says in (27: 46) and what bystanders understand (27: 47). In the same scene, we find one of the bystanders giving a drink to Jesus (27:48) and this is opposed to other bystanders who prevent him from doing so (27: 49). The bystanders further misunderstand Jesus' cry and say, "He is calling Elijah; let us see if Elijah will come to save hint" So they misunderstand "My God" (HX0 and instead hear 'Elijah.' However, there is much evidence for Elijah as helper in time of trouble among the Jewish followers. This is because they did not understand what was happening and so they did not realize that this was the "day of the Lord." Sinful and ignorant as they were, they put the whole weight on one person, who is 113 MARTIN, R.P., Word Biblical Commentary Vol.33:Matthew, CD-ROM. II IBID. 12 ALLISON, 623. 13 KURT, A., The Greek New Testament, Stuttgart 1975. 9 sinless and undeserving of judgment by his nature, as Wordworth puts it, "one feels weight and power growing tmderweight."14 So we find Jesus taking upon himself God's judgment so as to save us from our sinfulness. Despite the misunderstanding of Jesus' words, "his cry is an expression of despair which moves him to perform a gesture of compassion."° According to the text, "Jesus' actual cry, which is opposed to what the bystanders understood, is "not a desperate cry for help." Daniel Patte asserts that, "by it, Jesus did not attempt to test God; he does not ask for God's intervention to save him from the cross."I6 So his cry does not mean that Jesus and God are no longer in a relationship, because he still calls him, "My God" (27: 46b). Thus, he still "trusts in God" (27: 43). As a matter of fact, his cry is not a cry of rebellion against God or a refiisal to do God's will, especially because by quoting Psalm 22: 2, "he fulfills scripture."17 In fact, the cry of Jesus does not express a loss of faith as testified by the soldiers who confess Jesus as "Son of God." Instead, it is the cry of pain in which God has not shown himself to be God. However, the truth remains that God has not forsaken Jesus. It has to be understood as a kind of abandonment though it is not the final dot of God. That is why we cannot say that God abandoned him because for Matthew the despair indicates that Jesus is "stripped of everything that could have been the basis for trusting God."Is He is "shipped of any mark of his authority."I9 14 ALLISON, 621. 15 PArrE, D., The Gospel According to Matthew: A Structural Commentray on Matthew's Gospel, 1987, p. 386. 16 1:131D, 386. 17 STDIDABL, 83-87. 18 PArrE, 387. 10 Nevertheless, Jesus underwent this agony by himself and was crucified. He thus cried out, because it was at this instant that he fulfilled the purpose of his whole life, and he gave up his spirit to God the Father. From there onwards, things had to take a different shape and direction on earth. 27:51 And behold, the veil of the sanctuary was torn into two from top to bottom (Kau thou To icatanetaaact TOU vauo ecrxicrOri at avaikv et4 NitaEt Suo) This verse states that what actually happened there. Matthew here adds "thou" as an appeal to our attention to what happened there, that is, "to introduce the sequence of dramatic events?"20 Two strange things are pointed out: 0 The first one refers most probably to the second (Cf. Heb.9: 3) or innermost curtain (Heb.6: 19)21 "The temple curtain splie into two from top to bottom!" What is understood here is that this curtain (xatantraap.a) separated the interior chambers of the Holy of holies. Nobody was however, allowed to go beyond the veil, only the high Priest once a year. This curtain symbolized the relationship between God and humanity. It was therefore, understood that "God who is holy cannot come in contact with sinful humanity." So the splitting of the temple veil brings God and humanity together. Thus, God tore the veil from "top to bottom" because the separation was no longer necessary. This is because the last sacrifice has been slain on earth to redeem sin completely. However, why do we refer this to as sacrifice? Because Christ received God's judgment on 2° ALLISON, .630. 21 CD-ROM, 10. 221131D 11 behalf of human sins upon the cross, and thus he opened the way for humanity to come to God. "Graves opened," (Kat nvw.teca iftve(oxEnicsaa): Earthquakes took place, rocks split, "graves opened, bodies of the many of the saints who were asleep came back to life." Naturally, this is what happens when an earthquake occurs. This is what happened at Jesus' death. It can be understood that the hand of God was at work, and most things appeared natural according to human understanding. However, this could be interpreted that the "grip of death is shaken and broken" and thus many holy people came to life. This means that death has no more power, and thus cannot be the end." This is what happened when Jesus fulfilled his purpose on earth by dying on the cross. Nonetheless, it is important to note that "graves were opened" is put alongside "temple veil was torn." This points to the fact that Christ alone received God's judgment. Thus, he became the "atoning sacrifice for sins," that is to say, "death has lost its control, and the final solution lies on the cross." This is what was fulfilled by the death of Christ on the cross. 27:52-53: Kat t.46.0ovtec txtchv ptvillisiow µera tv tyspcnv autoti: Raising of the dead at Jesus' death tells us that by refusing to save himself, he saved others (27:42). Verse 52 seems to say that the 'saints' were raised" is used in connection with opening of the tombs because it is closer to "having come out." Matthew here wanted to make it clear that their resurrection occurred only after Jesus' resurrection."23 Meier also says, "by mentioning "many bodies" of the saints who had fallen asleep were raised" (27:52) 23 1B1D, 11. 12 Matthew intends this sign to prefigure the final resurrection."24 As a matter of fact, "sleep" was a common metaphor for death."25 So because Jesus is the greatest saint of all, he has the power to raise them all, and This death breaks the power of death itself."26 27:54 When the centurion and those who were with him, keepingwatch overJesus, saw the earths uake and what took place, they were filled with awe, and said, 'Truly this was the 5on of God.. Here we find the Gentile oppressor becoming a model of faith in Christ, whereas Jesus' own people refused to believe. However, the term "saints"(8ucatoi.) refers to people who have died, "fallen asleep"(icolgiaa9at) and are now raised (Cf. Isa.26: 19; Ezek.37: 11-14; Dan.7: 18, 22; 12:1-3, Zec.14: 5). So this happens in anticipation to what is to happen. We have to acknowledge the fact that the timing of this resurrection is very strange in that verse 52 links it to Jesus' death, while verse 53 delays it until resurrection. Pity were terrified This phrase appears in two other revelatory circumstances: the "three disciples of the transfiguration in 17:5-6, the women seeing the risen Jesus in 28: 8-9. The Centurion's confession and those with him was a "revelatory experience." In fact, they use the same words as the disciples' in 14:33. "Truly, tit was the son of God. (Cf. 27:54). 24 MEIER, J., Matthew: New Testament Message 3, 1990, p. 352. 23 ALLISON, 633. 26 CD-ROM 13 1.• This confession "forms a narrative opposition with each of the mockeries" (27:29, 40, 41, 49). However, this points to something significant in that the centurion of higher ranking (Cf. 8: 5,8) seeing something Pilate could not see professes his belief saying, "truly, this man was God's Son." It is like they are quoting the passersby in 27:40, "If you are the Son of God, come down from the cross," and also from the Scribes, Chief Priests and elders who refer to Jesus as both king (27:29,37) and God' Son (27:40-43). Warren Carter postulates that the mocking of Jesus by the passersby and Sanhedrin "function as proclamation."27 He contends that this proclamation has four functions: a) That this is the same title that disciples use to confess Jesus' identity in 14:33. So this could be understood that the soldiers agree with God's evaluation of Jesus (Cf. 2:15; 3:17; 17:5). b) Use of God's title for Jesus (Son of God) points to the events in chapter 27. Here we find political and religious leaders resisting God's verdict. This title as such, evokes the parables in 21:33-22:14, in which "murderous actions against the son are avenged as Jesus' death will in 70 C.F. In a sense, this cry points to "Rome's defeat." c) This title "Son of God" was also a common title for the emperor Augustus, and to a lesser extent subsequent emperor. However, this title here refers to the right person according to the Gospel perspectives, and this seems to challenge and compete with claims made by the emperor. So what Matthew wants to communicate here is that "Jesus, as God's Son, and not the emperor, 27 CARTER, W., Matthew and the Margins: A Sociopolitical and Religious Reading .537. 14 is the agent of the one who is Lord of heaven and earth," as depicted in 11:25. Ile is the one thus commissioned to manifest God's saving presence. d) That the confession of the soldiers anticipates the general conversion of the Gentiles to God, which signifies the imminent completion of God's purpose, (Cf 8:11-12). Ma matter of fact, Gentiles now can be counted among the people of God. This too points to Psalm 22 from which the cry of verse 46 comes, and which ends with the confident declaration that, "all the ends of the earth shall.... turn to the Lord, (Ps. 22:27-28).28 27:55-56 Wain Wright, in his book, "Towards a Feminist Critical Reading" states that, though Jesus' abandonment in death seemed total, and it seemed God also was absent (Cf 27: 46). The final two verses of the scene show loyal women who remained with the crucified Jesus, though inactive and at some distance."a9 There were also many women there, looking on from afar, who had followed Jesus from Galilee, ministering to hint Among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. Matthew depicts the "many women" as "witnesses of the crucifixion,"3° they are clearly disciples because they followed Jesus (Cf. 4:20). And so showing how faithful these women were to Jesus' call. It is clearly stated that the women were "serving" Jesus on his mission, thus imitating their master (20: 25-28). They served him from Galilee. However, the term "service" (Stikovouv) "ministering," does not only mean providing food and hospitality, though its an important dimension, it refers to Jesus self giving in obedience to God, and k the benefit of others (20:28 a lam, 537-538 " WRIGHT, W., Towards a Feminist Critical Reading .538. 3° CD,.15. 15 Cf. 25: 44). This same verb is also used for the women. So whatever Jesus does in his mission of service, the women too do that is, they too proclaim through their hospitable activities. Interestingly, women do not flee like male counterpart (26:56). However, the phrase, "from the distance," arm p.axpokv, likens them to Peter, who also follows Jesus "from a distance," to the courtyard in 26:58. Peter here denies Jesus, but the women remain faithful in walking the "way of the cross," (16:24-26). Martin comments, "They had "followed" (rpcokouOrterav) Jesus both literally and in discipleship, but now all seemed to have come to an end."" Furthermore, the mother of the two sons of Zebedee is mentioned in 27:56. This woman had asked Jesus in 20:20-21 for the seats of honor for her sons. Unlike her two sons, she seems to have learnt a great deal from Jesus' response, "are you able to drink the cup that am to drink?" (20:22). Davies — Allison assert that, "it is from here that she learns the true meaning of being on Jesus' left and right."32 She as such remained faithful unlike her coward sons. 1.7 Matthew's Major Theological Themes in Matt.27: 45-56 1.7.1 Trust in God Jesus trust in God was tested in the "savage scene of the cross."33 However, even in the face of abandonment, he is met by God's abundant life, since "in death Jesus fulfills his God given destiny foreshadowed in the scriptures and inaugurates a new age of history charged with 31 18to, 15. 32 ALLISON, 638. 33 SENIOR, D., The Passion According to Matthew, 1997. 16 resurrection li1e."34 He remains an obedient Son of God "tenaciously faithful even in the midst of abject suffering."36 His trust in God is not however in vain. In fact, This death marked the end of a world without hope, and inaugurates the new age of God's spirit."36 He also experienced abandonment from those who were closest to him. But Jesus did not meet this rejection with bitterness or resentment, but with hope and trust in his Father's providence. Even his betrayal and arrest were a sign of his confidence in the Father. He also knew that the "hour of darkness" was his enemy, but he confidently trusted in God's light. Jesus responded to his betrayers with compassion, and as a matter of fact, Jesus' acceptance of his death and his passion is our source of salvation. However, from the beginning of the gospel, Matthew presents Jesus as the one who fulfills his Father's will. Donald Senior postulates that, "this theme finds its roots in the theology of Old Testament."37 As a matter of fact, the same cry on the cross, My God, My God, why have you forsaken me?' quoting Psalm 22 is an expression of trust in his Father. In this connection, Raymond Brown here asserts, "It was not in rage, but prayer that Jesus screamed his loud cry."38 In other words, Jesus cries to his Father asking his intervention since he trusts in his Father's power to rescue him. We could therefore say that the very fact that Jesus calls God "My God" implies trust."39 That is why throughout his passion narrative Jesus refuses to save himself, and while hanging on the cross, he finally accepts to die as a righteous sufferer. 34 SENIOR, litt.www.heartlight.org/vddimatthew/1221-wjd.htrnl, 1997. 35 IBID 1997. 36 SENIOR, 1997. 37 SENIOR, D., The Passion Narrative According to Matthew: A Reductional Study, 298. 31 BROWN, It, The Death of the Messiah, 1044. 39 IBM, 1048-1049. 17 1.7.2 Faithfulness "Matthew's Passion narrative highlights the filial relationship of Jesus to God."4° The way he addresses himself is a remarkable example of intimacy him since he calls God "Father" (6: 10). However, this is the same Jesus who requests that the cup of suffering be taken away from hint It should however be noticed that he subordinates his request to be released from the cross to his Father's will: "Nevertheless, not as I wish but as you [do]. „Your will be done," (26: 39, 42) 41 It is quite evident that it is through prayer that he finds courage to face his passion. As a matter of fact, Jesus' life is interspersed with trials and temptations, and he always remains faithful to God's plan up to the cross. This is further highlighted in the crucifixion scene as we see the pflsgersby addressing Jesus with the words of the devil in the deserting quoting his temptation (4: 3, 6) "If you are the Son of God, come down from the cross" (27: 40). This is the same claim the elite priests; Scribes and elders quote when they are making fin of Jesus in (27: 43). However, it is evident that God's favor continues to rest on Jesus as evident in the "portents that attend his death up to the day of resurrection:42 This testifies that the passion displays Jesus' fidelity to God as shown in his submission, even lost of his honor, and his life to the purpose of his Father:43 4° On language of God as "Father" in Matthew, Cf. MOWERY, It, "God, Lord and Father": The Theology of the Gospel of Matthew, 24-36. 41 This is the third time the narrator tells us Jesus offered the same prayers, (26: 44). However, here Matthew redirects attention from the disciples' failure to Jesus model prayer. 42 CARROLL- GREEN, B. J., The Death of Jesus In Early Christianity, 52. 43 IBID, 52. 18 1.7.3 Darkness Darkness signifies the absence of God, and the presence of his judgment (Cf. 27: 45). In other words, it represents evil. Being used "in contrast to light it is then connected with joy, blessing, and God's presence and favor."" New Testament describes God's holiness in terms of light (Cf. 1 Tim. 6: 16). At the time of crucifixion, Matthew says that, "there was darkness from noon until the ninth hour" (27: 45). This was a very unusual scene. However, darkness could assume different connotations such as "chaos before creation, oppression and imperial tyranny, exile, injustice and judgment, especially that of the "day of the Lord" in which God judges the nations" (4: 15-16; 24: 29; C£ Amos 8: 9; Zeph.1 : 15). Nevertheless, two connections seem to be outlined by Carter: a) The darkness and Jesus death is part of the tribulation, which precedes "Jesus' coming to reign as Son of Man (24: 27-31). This evokes God's larger purpose as the context in which his death is to be understood b) Darkness and judgment are linked. Thus, Jesus' death reveals the hostility of the Roman Rule and its commitment to maintain its holds on power by removing anyone who opposes. Carter here wants to highlight the fact that the Roman Rule rejected Jesus, and so 'judgment upon them is a consequence of this rejection."'" Darkness would also mean that the two orders, the divine and human are in tension. In other words, these two orders are competing for some authority so as to see who is superior. So darkness in this case might have meant that God's judgment was upon those who opposed his divine presence. A concrete example in this " DAUGLAS, D. J., The New Bible Dictionary, 739. 45 CARTER, 534. 19 regard would be a conflict between Jesus and the Scribes and Pharisees. This might also point to the "dark episode" of the fall of Jerusalem to the Roman armies in 70 C.E. In other words, for Matthew darkness points to the retribution for the violent death of the messiah."Ai This same episode (darkness) at the same time points to "the vindication to many other righteous people of God who were likewise victims of violence."7 This is supported by Jesus' own words spoken over the cup at his final meal, "that his blood will be poured for the forgiveness of the sins of the many" (26: 28). 1.7.4 Obedient Response to God's Will The Passion of Jesus actualizes the "faith decision of Jesus'° who remained faithful up to the end. Jesus here is presented as the prophetic figure, who predicts his passion and death (26: 2). Jesus shows throughout his lift obedience to the will of his Father according to the scriptures (26: 15, 31, 64; 27: 9, 34, 43, 46). As a matter of fact, Jesus followed his prophetic attribute of speaking the word of God. We know that in Israel, a person who is totally committed to the will of God in spirit and life is person one with God in behaving, hoping, loving, as far as he is concerned. So Jesus here manifests that he speaks God's word and God is really with hint We also see Jesus willingly submitting to the amicable kiss of kdas, and so he shows himself "the man.' Indeed his willingness to respond to God's will is non-resistant. This is highlighted in the episode where Peter draws a sword to protect Jesus. However, violence is by " Man. 23: 35-36, "that all the righteous bloodshed on earth may come upon you all this will come upon this generation." "7 SENIOR, 119-122. 46 PERLEWITZ, M., The Gospel ofMathew: Message of Biblical Spirituality 8, 168. 49 See also pp. 168. 20 itself self-destructive, and Jesus himself tells a disciple, "If you use the sword, you will perish by the sword" (Matt. 26: 52). This teaching of Jesus reiterates the teaching of the "sermon on the mount"5° (Matt. 5: 1 ff), "whatever you wish that others should do to you, do so to them, for this is the law and the prophets," (Cf Matt. 7: 22). So whomever goes against this will of God betrays his conscience and this is what actually happens to Judas (27: 5; 26: 75). However, Jesus remained faithful to the end, because his decision was always to do the will of his Father. However, Matthew presents the death of Jesus as the "inevitable outcome of a life marked by fidelity to God's way of justice.'" Jesus seems to have knowledge of his death that he predicts and then accepts willingly. Carroll and Green, in their book, "The Death of Jesus in early Christianity, "52 assert that it was necessary to "instructs the reader in advance that the death of Jesus is not tragic defeat nor is it an unexpected humiliation that catches him unaware. It is an event purposed by God."53 Though the event is schemed by his enemies, Jesus is the one who "sits in the director's chair"54 as Carroll and Green put it. As a matter of fact, all the events that follow could be understood in the light of Jesus' willingness to do his Father's will. So Jesus was well aware of his "imminent end."55 Even the disciples who prepare thr the Passover meal following Jesus' instructions, bear mind the message of their teacher, "My time (icatpoc) is at hand" (26: 18). The same Jesus' prediction that "one of them will betray him at the meal with his disciples" points to his awareness of the fate"56he will have to tackle. " See Matt 5: I ff. 51 SENIOR, 26-33. 52 Carroll and Green argue that Jesus was conscious of the will of God. Thus he was in control of all the events leading to his death. 53 CARROLL - GREEN, 43. 54 lam 43. "4k 56 MATERA, Fl, Passion Narratives and Gospel Theologies: Interpreting the Synoptics Through their Passion Stories, I 986,p. 94-96. 4 21 Jesus' response to his Father's will is made possible through his fervent prayer, which helps him to accept and bear it with courage and determination. Furthermore, in whatever Jesus goes through, he is aware that he is the Messiah and the Son of God. This points to his "claim of authority as from God for what he does and teaches."57 Jesus' awareness however, is contrary to religious leaders who conclude that his authority derives from an evil source (9: 34; 10: 25; 12: 24). Thus, they refuse to acknowledge him, but God vindicates him and gives him the title, "Messiah, Son of God" (Cf. the mockery at the cross," 27: 41-43). As a matter of fact, this highlights Jesus' innocence, because God here proves that by vindicating his Son, he actually put the religious leaders on the wrong. Judas' reaction to his betrayal "I have sinned" (27: 4) points to this fact. Also the religious leaders' response to Judas concedes that they have a problem."58 And this is why the thirty silver pieces thrown by Judas into the sanctuary, (vak, 27: 5) represents blood money and it cannot be placed in the temple treasury."59 Nevertheless, whoever opposes the will of God faces God's judgment. This is what actually happened to Judas and the religious leaders. But because God's purpose is always to reconcile human weakness, he uses this same weakness to "vindicate" humanity. So the obedient response of Jesus to God's will points to God's victory over human sinfulness. And so it brings out the "profound meaning of the passion, and experiences something of its salvific power."6° In other words, Jesus dies on the cross in obedience so that "divine forgiveness may " CARROLL, 46. " IND 46. 188). 6° CARROLL, 48. 22 come to the many."6I However, this response has a double sword effect: "accountability and retribution."62 It also points to the "tension between awful reality of divine judgment and the mystery of divine mercy."63 1.7.5 Conclusion From the above analysis we can say that Matthew was not interested in presenting Jesus as a "heroic martyr."64 Rather what is depicted is "human sin and its frightening divine silence." However, for Matthew, dramatic signs in the text have their special meaning. It seems most of them, if not all, are "eschatological in nature."65 Meier refers to them not as "signs," but as apocalyptic events, which proclaim that the turning point of the age, the definitive breaking-in- of the kingdom has occurred."66 So we find the extfUlne scene leaning towards the end, and as we read, we can actually anticipate what has to come next. This seems to help us understand that Matthew presents his work as Allison puts it, "from present narrative to figure time,"67 which is highlighted in the entire passion narrative leading to crucifixion. Furthermore, Matthew invites us to follow Jesus as our model. He actually emphasizes Jesus divine attributes and originality. That is why he points out that the passion of Jesus does not catch Jesus unaware. And so Jesus is in full control of the events. That is why Jesus here becomes the model of trust in God, righteousness, and as such, an example to the would-be- disciples. Matthew highlights the fact that we can be able to successfidly mutate Christ in doing 61 IBID. 62 GREEN,: Retribution, that is if it brings judgment on the opposers of Jesus message, and at the same time accountability because it points to the responsibility Jesus' actions put on his hearers. 63 Imp 48. 64 ALLISON, 638. 65 lun 638. " MEIER, J., Matthew: New Testament Message 3, p.351. ° ALLISON 640. 23 the will of God if we persevere in prayer in time of hardships and struggles. As a matter of fact, Jesus experienced rejection, mockery, and abandonment even by his closest friends, but because he trusted in his Father's salvific power, he triumphed only through his perseverance in prayer. -4 24 Chapter II 2.Political and Socio-economic Impact and the Situation of HIV/AIDS in Botswana 2.1 Introduction The scare of AIDS is a living reality in Botswana. In 1998, the World Health Organization classified Botswana the "highest country in the spread of HIV/AIDS?"6 As a matter of fact, current study shows that in the next ten years or twenty years, "the 1.6 million population of Botswana could all be wiped out by AIDS."69 In this chapter, we are going to investigate the political and socio-economic and V historical cultural impact in the situation of HIV/AIDS in Botswana. We will further highlight factors that have led to that situation, and how the government has responded to change it. 2.2 Political and Socio-economic Situation in Botswana Botswana got independence in 1966 from the British, who established their protectorate in 1855. Sir SereAse ICharna was its first president. The British colonialists indirectly ruled the then Bechuanaland from Maffdceng in South Africa They worked closely with alcgosi (Chiefs) of various Tswana tribes, preserving integrity of tribal institutions. Therefore, it follows that the "new independent government was built on this traditional political structure.") " World Health Organization (Wm) 1999. 69 1B11) 1999. WMAYE, B., The Challenge of Institutionalizing Civilian Comm!, 2001, p.69. 4 25 As a matter of fact, this emphasized "broad participation and limited power of leaders."71 Thus the pre-colonial institutions had profound impact on socio-economic and political stability of the new government. At the time of independence, Botswana was one of the poorest countries and most undeveloped country in Southern Africa. It was third lowest per capita GDP, (US $ 14 at about $80 in current buying power). There was little infrastructure, and no secondary schools at all. Botswana at this time had only "12km of paved road."72 In fact, its landlocked location is a "hindrance to economic growth."" In this regard, the first president Sir Seretse Khania described this situation in the following ways: "Our geographical position in the area is such that our survival as a nation depends almost entirely on our neighbors whose policies are diametrically antithetical to our own sense of justice and morality."74 Botswana has maintained its stability at government level since independence. This is seen in the Botswana Democratic Party (I3DP) who has maintained power since independence. In fact, it is one of the stable democracies in Africa. Others would argue however that "how can this be democratic? BDP has maintained power since independence in a Multi-Party System because it has impressive track record with regard to responsiveness and protecting civil liberties of its people. This has expanded Botswana's social services, health and education programs. As a matter of fact, the ruling party has since independence paid attention to rural 71 ACEMOGLU, D. —JOHNSON, S., An African Success Story, 2002, 3. 72 NIMAYE 2001, 70. 73 JOHNSON 2001, I. N'DIAYE, 70 4 26 areas, and especially "offering relief services to drought struck areas." 75 And that is why people vote for therm From the historical point of view, Botswana had limited colonial influence on its political as well as socio-economic institutions. This is what created the stable internal running of government affairs. This contributed to the internal strength of its economy. So because Botswana is politically stable, it has enhanced its economic recovery. This has actually influenced the government on the implementation of a number of reform measures aimed at promoting macroeconomic stability and higher growth combined with improvement in the delivery of social services. As a matter of fact, Botswana's economy has grown in the last three decades. According to "World Bank", its current per capita Gross National income (GM) is only US $3, 713. This points to the fact that though Botswana's economy is stable internally, it is weak at international level. However, N'cliaye asserts that though Botswana has only US $3, 713 GNI, "It is still a shining gem among economically and war torn African countries."76 What helped Botswana's economy to grow were its effective institutions of private property. This has actually allowed the economy to grow at "an average rate of 7% annually."77 Botswana has diamond mines, which are a source of input to industrial development. This has helped create employment, and provided other social necessities to the indigenous Batswana. This has an impact on the overall situation of the socio-economic and political atmosphere of Botswana. It is evident that Botswana has excess reserves. Therefore, this means that external debt remains stable, and it is low in relation to GDP. 75 Hood, D. J., Coping with Drought in Botswana: An African success, 1966. 76 WDIAYE, 71. 77 ACEMOGLU, World Bank group 2002, 1-2. 27 One of the major development challenges in Botswana is poverty. This can be understood on two levels: a) Low income, and b) High level of human deprivation. In Botswana, 70% of the people live below internal poverty line of US $2 per day, and 40% below international poverty line of US $1 per day. This has a history behind, how? When Botswana was under the British Protectorate, it was an indirect rule, that is, most of the things were done though chiefs. These chiefs hence became very powerful and rick It was from this background that the political platform was rooted. As a matter of fact, this had negative consequences, especially on the common people, in that the government became very rich, but the people were very poor. This was a political problem focused on the role of the elite and exploitative practices accompanying their ascendancy. However, John Kenneth asserts, "Everyone's aerPss to a basic source of income is an absolute and inseparable requirement in a good society."78 For example, the situation of the "Basarwa (Bushmen") is under class." 79 These are considered "people without a voice or useless and dispensable."8° So as much as economic development policies have helped the economy of Botswana to grow, it has served to produce poverty among the Tswana. This is bound up closely with inequalities and exploitation of a rising elite within what was both a hierarchical society and an agricultural economy skewed towards an intensification of cattle production."8I So the state developed under a political elite who used their power and influence to extend their individual ownership of key productive resources, such as land, labor and cattle. This points to the fact that the allocation of land was in the hands of the chiefs. Hence common people, KENNETH, 1., The State and Extreme Poverty in Botswana, 1994, 186. " The Bushmen, commonly known as "Basarwa" in Botswana, are the indigenous Batswana who are found in the Kalahari desert of Botswana. They are considered as backward and uncivilized bush people. 8° Ism 1994, 106-107. 81 IBID, 107. 28 IL who worked for their leaders, were also required to give cattle to their chiefs as gifts. This obviously had direct socio-econotnic and political impact on the common people negatively. It follows therefore, that only the wealthiest members of society participated in politics. Even recruitment policies were based upon "key educated and propertied figures in rural communities:42 This has affected even the contemporary socio-economic and political sphere in Botswana. That is why there is unequal distribution of wealth and resources in Botswana. Furthermore, the above background has a lot of impact on the spread of HIV/AIDS. In fact, the majority of those who are infected are the marginalized poor, the most vulnerable (women and children). So the pandemic has affected every aspect of human life in that the country is losing productive age due to HIV/AIDS, and this has affected socio-economic development. As a matter of fact, UNAIDS estimates that over 40% of the population of Botswana are affected. This has led to the decline of labor force and human resource in the labor market. That is why the pandemic in Botswana and elsewhere has undermined socio- economic development efforts. This, in a sense, affects all the dimensions of human life because it actually attacks the core of human dignity and its development. There are many socio-economic and political factors that contribute to the spread of HIV/AIDS in Botswana. This makes it difficult to focus on one aspect of human life. The following are the factors: 12 PARSON, M., Poverty and inequality in Contemporary State, 1995, 204, GABORONE 1998. 29 2.2.1The Mobility of the Population The rise of people moving from villages to urban centers where there is good communication system, facilitates the transmission of the virus from one part of the country to another. This happens when people go in search of jobs. The implication is that poor economic conditions of the people contribute to the spread of HIV/AIDS. 2.2.2Sexual Behavior Patterns In Botswana there is frequent change of sexual partners. Men have cultural liberties to have as many women as they want as reflected in the following Tswana proverbs: Monna ke poo ga a agelwe masako, or Monna ke phafana o a fapanelwa (You cannot keep a man to yourself: He has to go out). Both proverbs suggest that a man has no limits or boundaries as to how many sexual partners he may have. Thus poverty and the relative lack of women empowerment in socio-economic and sexual relations are significant. There is an imbalance in gender because women lack skills and access to income generating resources. Furthermore, there are factors that make it difficult for Batswana to fight the disease, such as Batswana Cosmologies. According to a cosmological view, there is no disease that cannot be cured. So disease is always associated with witchcraft or a wrath of the ancestors. They believe that diseases are curable provided they are treated in time by a healer who has stronger powers than the witch. In this connection Setiloane states that "to the Batswana, disease is not only physical but can also refer to a state where a person might lose his stock in misfortunes caused by the "Badimo" or ancestors."83 Hence, the absence of the concept of 83 The image of God among the Sotho- Tswana. Cf. This state is called disease, but it is curable, provided the demands of the ancestors are met. 30 disease makes it difficult for traditional Batswana to interpret HIV/AIDS, and it is one of the causes of its rapid spread. Kealotswe also asserts, "Many people cannot be convinced of the existence of a mysterious disease that has no equivalent in their world view?'" As a matter of fact, there is no clear working relationship between the Western or biomedical concepts of healing and the traditional approach. This makes it difficult for those in medical professions to find "a common ground from which the HIV/AIDS pandemic could be effectively addressed?'" There is also a decline in traditional understanding of ilk, especially among the youth who no longer consider traditional values that forbade sex before marriage because of economic constraints. The above situation has led to an increase in the spread of HIV/AIDS, with the following consequences: a) There has been an increase in the number of orphaned children. This puts a strain on social welfare services b) Girls find it more difficult to get support than boys. They go to streets as prostitutes, and this leads to the increase in the spread of HIV/AIDS c) Skilled people are dying of AIDS. This leads to reduced productivity, and it also slows down the economic growth. It further leads to reduced economic performance and to a higher level of poverty, and government's inability to 84 Healing in the African Independent Churches in the era of AIDS in Botswana: A comparative Study of the Concept of "Maggio" and the Care of Home-Based Patients in Botswana. "Diagelo" here idols to the clinics or hospitals of the African Independent Churches (MC). 85 LEKANANG, 0., The Impact and Threat of HIV/AIDS in Botswana, Gaborone 1999. 31 deliver social services. Thus, the poor have a greater chance of contracting the disease?'" 2.3 Government's Response The government of Botswana has become aware that it is losing substantial and productive lives because of HIV/AIDS. It has thus embarked on a campaign against HIV/AIDS by forming partnership with all stakeholders, and by developing policies and strategies to counteract the spread of HIV/AIDS. 2.3.1 National Policy on HIV/AIDS in Botswana The National policy outlines a national response to the pandemic in Botswana and forms the basis on which national strategic plans will be developed within its different ministries and organizations. It also aims at HIV/AIDS prevention and care, and describes the role of national leaders, the private sector, NGOS and people living with HIV/AIDS themselves. Bearing in mind its historical impact on the common people, the government also has embarked on another strategic response to the scourge. This is the Medium Term Plan (MTP). The plan was drawn in 1989- 1993 to prevent and control HIV/AIDS. It thus provided a policy and strategic guidance for action gimp inception of the national AIDS control progranurane. MTP 1, therefore, outlines the "role of the Ministry of Health in the fight against the scourge."'" MPT 2 (1997-2002) further realized that the response should involve all sectors as a way of slowing down the pandemic. Thus HIV/AIDS was recognized as a development issue not just a 86 Botswana National Policy (BNP) on H1V/AIDS, Gaborone 1998. S7 GOVERNMENT PRINTERS: Medium Term Plan, 1989- 1993. 32 health issue. It called upon all government departments and the private sector to include HIV/AIDS as a central element in their policies and programmes. The above strategies, however, stirred reactions from different sectors: the University of Botswana and the Botswana Council of Churches. They realized that, though plans and policies have been drawn up, there was a lot still to be done on the moral life of the people. So they proposed a moral revolution that would change the people's attitude to sexual relations. According to the Botswana Council of Churches, it was believed that a theological investigation was needed, because the morals and values of the people were at stake, as well as the sacredness and sanctity of life. The theological investigation exposed some fitnatical and misleading religious and cultural beliefs that worsened the situation of HIV/AIDS. Their aim was to point the way on how to best deal with the pandemic and its impact. So in collaboration with government policies and plans, the University of Botswana conducted a joint research, which showed that "casual and multiple sexual relationships are common even among married people."" The research revealed that Batswana men have greater economic power than women. So women, especially those who have no skills or education or access to income generating projects, are more vulnerable to be affected by HIV/AIDS. For example, Portia Liphoko's study in 1999 argues, "Tswana society appears as sanctioning gender disparities that grant men certain cultural liberties and treat married women as tninors."89 So there is a lot of cultural imbalance that contributes to the spread of HIV/AIDS. The influence of religion is sanctioning such disparities and the misinterpretation of scripture whkh says that a man is accepted as head of a woman and the family. So "WHO 1999 89 LIPtIOKO, P., Socio-economic Impact ofHIV/AIDS in &taverna, Gaborone 1999. 33 misinterpretation of scripture and cultural influence lead to "women loss of their reproductive rights and sexual status in pursuit of economic gain.?'9° 2.4 Conclusion The Government of Botswana has realized that HIV/AIDS has affected all the aspects of life in the country from the levels of the household and local social structures to the nation at large. It has thus embarked on massive public awareness and education. The aim is to target the right message to the right people. This promotes change in sexual behavior and moral standing of the citizens. Ma matter of fact, there has been rampart deterioration in management capacity and governance from the household level, the base of the economy, reducing people's ability to work, to generate adequate income, save and invest. Consequently, there has been an increase on government dependency. It has also affected all the sectors and has put pressure on social delivery services. This has led to the decline in economic growth. WI !BID, 13. 4 34 Chapter III 3. Pastoral Application of Matthew 27: 45-56 For People Living with HIV/AIDS in Botswana 3.1 Introduction Having studied the exegesis of Matt. 27:45-56 and its theological concerns in the text, and also the socio-economic and political situation, and its impact on HIV/AIDS in Botswana, we are now going to explore an application of the text, with some insights from St. Paul of the Cross' understanding of the connection between human suffering and divine suffering, to the situation of People Living with HIV/AIDS in Botswana. This will include an analysis of a) the difference between Jesus' cry and that of the PLWA, b) How the cry of Jesus can shed light on the sufferings of the PLWA, c) The message of Jesus to PLWA, that is: i) Sign of hope, ii) Confident trust in God, New Life, d) The significance of Jesus' Trust in his Father for PLWA. A conclusion will of the chapter will follow. 3.2 The Difference Between Jesus' Cry and that of PLWA With regard to the above theme, Sheed, F. J., asserts that, "Jesus on the cross was offering the supreme sacrifice to his Father, redeeming us all."91 In other words, "Jesus on the cross lived what he preached." 92 However, the cry of Jesus on the cross, "My Clod, My God, why have you forsaken me?" could bring out some questions, such as, "Was Jesus 91 SNEED, FJ., What Dyference does Jesus make? P.187. 92 Iffin 187. -4 35 questioning God, as Job did, and as many who suffer today do? What is evident here is that Jesus' cry was not one of desolation, but a cry of confidence in God as the second part of the Psalm shows. As a matter of fact, God did not despise his Son, he heard his cry as the concluding statement of the Psalm puts it: "Men shall tell of the Lord to the coming generations, and proclaim his deliverance to a people yet unborn, that he has wrought it," (Ps. 22: 30b-31). Can we, therefore, say that Jesus was questioning God? I do not think so because if he was questioning God, he would have answered his questions. What we hear from his lips on the cross suggests that he was not. He gave his mother a new son, promised paradise to the repentant sinner and had also asked his Father to forgive his unrepentant murderers (John 19: 25-27). His final words were: "Into your hands I commit my spirit," (Matt. 27: 50). This shows his ultimate trust and confidence in God. )1" So we can basically say that the cry of Jesus is focused on God and that is why throughout his suffering, he always trusted in his Father's power to save hint Jesus' sufferings also are a result of his obedience to do his Father's will, so as, to save humanity from our sinfulness. On the other hand, the cry of PLWA has a lot of facets and explanations depending on how one got into that situation. Some cry in desperation for help from their families and friends, because they actually have been rejected. Others cry because they know that they are innocent, and somebody else inflicted that pain on them. We can say then that the cry of PLWA is often understood as a cry of pain and fear of death. As a matter of fact, when these people are accompanied on their journey of suffering, they accept their plight, and begin to appreciate their humanity once again. This becomes their point of conversion, and 36 for many, this is the moment of grace, a time to reconcile with themselves and with God. So the difference basically lies in the fact that for Jesus, his suffering from the beginning was understood as a response to God's invitation to save humanity from sin. This was an act of love. While for PLWA, their suffering is often understood as a result of broken relationship with others and with God and that is why their cry is mostly based on guilt in the first stages of diagnosis, and eventually moves to acceptance and faith in God, because ultimately this remains the "fundamental option."93 3.3 How Can the Cry of Jesus Shed Light on the Sufferings of PLWA? There is no doubt that, "the cross of Christ symbolizes Christ's love for men and their love for one another in Christ."94 And it is also, "on the cross where the divine and the human meet, the symbol of the home, a reminder of his family. On the cross, Jesus meets not strangers, but brothers and sisters."95 When Jesus cries out to his Father on the cross, he cries out of faith. So how does fitith play a role in the death of Christ, especially for PLWA today? This can be understood from the fact that God's self-revelation is communicated through Jesus Christ, because he wanted to open to us a greater possibility of meeting him in a dialogic and personal fashion." When we look at St. Paul of the Cross, the founder of the Congregation of the Passionsts, we realize that he was a bearer of the "twin themes of the sufferings of Christ and the sufferings of men which made the most enduring effect on the thought of this 93 FOGLIACO, N., Class Notes: The Theology of Grace Today; Fundamental Option and Grace in Africa, Tangaza 2004: This is the freedom of an integrated individual before oneseIC the other, society and God. 94 GIORDANI, 1., The Social Message of Jesus, 1977, p.179. 95 IBID, 179. 99 BIALAS, M., Human Steering as Grace in the Thought of Paul of the Cross, 99. 4. No- 37 saint."97 It was his commitment to the mystery of the cross that makes Paul of the Cross timely for today."98 In this connection, Heinz Schumann comments, "According to every indication the theme of the cross is not just a passing attraction which will be in the theological discussion for a short time; we must rather say that if it is part of the theological task to make the Christian faith palatable for a particular time, the necessity to bring faith into conjunction with the sufferings in the world will retnain."99 The above quote points to the fact that, St. Paul of the Cross wanted to connect the sufferings of Christ on the cross and human suffering. That is why his notion of God was that of a "good, merciful and loving God."19° His favorite expression referring to God was, "the immense ocean of charity."191 This was his experience of God, and his explanation or understanding of human suffering derived from this perspective. So for him God is interested in every human being, and for whom he shows a special care and love of predilection."I°2 For Paul of the Cross, "God is Father, yes, a very loving Father, who would rather see heaven and earth perish than anyone who trusts in him."1°3 St. Paul of the Cross-would say that this is only possible through "the contemplation of the sufferings of Christ."194 This is the most profound expression of God's love in that it is in the passion of Christ that Paul of the Cross sees the culmination of divine love."I05 As a matter of fact, it is from this ocean of love that Christ draws his strength to endure his " 1811) 100-101. 98 BIALAS, 101. " SCHURMANN, J., Jesus Ureigener Tod Freiburg 1974, p.5. I® This is bow St. Paul of the Cross, Founder of the Congregation of the Passion, describes God in his Spiritual Diary, Rome 1964, p. 76. Im Cf. Letter to Agnesse Grazi on 23'd April 1742, Vol.1, p.280. lin BOYLE, P., The Wisdom of the Cross Today: The Passionists, Rome 1976, p.102. 1°3 Letter St. Paul of the Cross wrote to Fr. Giovani on July 71'1751, p.75. 1" BOYLE, 103. 1" lam 103. 38 suffering in faith and trust in his Father. This perspective can help PLWA to endure their sufferings, and thus be consoled that the crucified Christ is very close to them. St. Paul of Cross further postulated that the "Passion of Christ is the 'door' through which the soul attains to the intimate union with God, to inner conversion and the deepest contemplation."I°6 Martin Bialas, asserts that St. Paul of the Cross points to a number of reasons as to why participating and contemplating the passion of Christ is important. Firstly, it is important because he says, "the one who participates in the sufferings of Christ becomes one with the humanity of Jesus."I°7 So since Jesus is true God, St. Paul of the Cross could conclude that the soul of the one who suffers most sinks itself into the infinite ocean of its God."°8 As a matter of fact, if PLWA can be helped to understand their suffrrings in the light of participating in the suffering of Jesus, they would feel even more comforted. Secondly, St. Paul of the Cross taught that when one's soul is united with God, he/she becomes one with the love of God. This points to the fact that the love of God is most "intensively effective in the sufferings of Christ, which is the best way for coming to union with God."°9 What is evident here, however, is that "God's love manifests itself in Christ's suffering on the cross." I° Thirdly, St. Paul of the Cross believed that the "sufferings of Christ work a certain loathing for sin, calls one to conversion, and effects thereby a closer union with the love of 1°6 Letter to Tommaso Fossi 1749, Von, p.582; Letter to Don G.A. Lurratinni, July 20 1751, CE Jn.10: 7, 14:6. 1°7 Inn) 104. mg In the letter to Agnesse Grazi on 26th May 1742; CE Diary Juanuary 1 1721, p.86. le) BIAIAS, M., Human Steering as Grace in the Thought of Paul of the Cross, p.104. 11° Cf. Letter to Sister Chiara, January 18 1757. 39 God." He actually called this "tnetanoia." That is why in the letter he wrote 1751 to all the houses of the congregation he said: "May this least congregation spread throughout the whole world, since it is the work of the divine mercy, so that that may be holy laborers who, inspired by the Holy Spirit, may be as sounding trumpets awaking those souls slumbering in sin. They should do this through preaching on the most holy suffering of Jesus Christ, the son of God, so that those hearing may be moved from within to tears or penance, and also through the constant and pious consideration of the suffering of Christ so that they become ever more inflamed from the holy love of God and remain holy in their way of life."11 ' When St. Paul of the Cross mentions the sufferings of Christ, he often refers to "infused torment" or an "impression of the passion."2 This "impression of the passion" does not depend on the efforts of man, but it depends entirely on the graceful activity of God.""3 If PLWA follow this teaching of St. Paul of the Cross, they would actually experience the intense contemplation of the sufferings of Christ, and thus fully participate in what St. Paul of the Cross would call, "Spiritual Stigmatization." 14 This is exactly what it means to be in union of love with God in faith for St. Paul of the Cross, and especially for PLWA."115 PLWA are to be helped to understand the real meaning of the passion of Christ. MI have already mentioned above, God's love for us is most visible in the sufferings and death of Christ on the cross, and that is why when St. Paul met the cross and sufferings in his own life, he did not waver, because he believed that he was participating in the suffering of Christ. This belief was his source of strength and consolation, a yes to God and union with his greater love. Thus, he wrote to a sister with whom he had been corresponding for years: "Long sicknesses are one of the greatest grace which God bestows on those souls that he "Letter, Vol.4 p.2229. 112 Cf Diary 26m November 1720, p.56. "3 1n the letter which the Founder wrote to a fellow member of the Congregation, Fr. Giovanni Maria, he explains this "impression of suffering" as follows: 114 This is how St. Paul of the Cross talks of the "Great Grace," letter to Sister Colomba, 13* August 1757. 113 When St. Paul of the Cross refers to union of the soul with God in love, he also makes explicit mention that this union takes place in "pure faith." 4 40 most loves."' 16 This belief is supported by Proverbs 3: 12, "For Yahweh reproves him whom he loves as a Father loves the Son in whom he delights," (Cf. Heb.12: 6; Apo.3: 16). In his diary, we find his basis for this doctrine in the following words: "I should like to say to the whole world so that men may know what a great grace God in his mercy shows when he sends sufferings."'" As a matter of fact, it is out of love that God gave his Son up even to death (Cf. Jn. 3: 16) and this is the same love that the crucified Christ wants to share with the crucified of today, and especially the PLWA. This is how God communicates himself to PLWA and this self-communication is what we call, "grace." In saying that "Suffering is a channel of grace" (Cf 1: 24b) St. Paul supports this idea However, despite everything we have said above, we have to realize that in the mind of St. Paul of the Cross, suffering is never good in itself nor can it be glorified. Yes, it helps to journey towards God, but it is never an end in itself. With Martin Bialas we can assert that, "it serves only in leading to a greater union with God."118 So one can only attain this union when he conforms to the will of God. hi this regard, St. Paul of the Cross wrote to sister Colombo on October 10th 1743: "I hope that the cross of our good Jesus has already taken deeper roots in your heart, and that you now can sing: "To suffer and not to die, or better: Either to suffer or to die, or still better: Neither to suffer nor to die, but only complete transformation into the divine will."119 In reality, this realization is not easily understood, especially for the devastated HIV/AIDS victims. However, it is an ideal way of dealing with personal suffering, and a way of relating to the crucified Christ. Hengel also points out that 116 Letter to Sister Angela Maddelena, May 8th 1762, vol.3 p.606. 117 BIALAS, M., Spiritual Diary, See The Mysticism of the Passion in St. Paul of the Cross, 1978, p.42. I 's BIAI AS, M., Human Suffering as grace in the Thought of Paul of the Cross, p.111. 116 Letter Vol.2, p.40, Cf. diary, p.63. 41 46. "Suffering is a place where God wants to meet a humanity which is without salvation and plagued by suffering:420 3.4 Message of Jest's to PLWA 3.4.1 Sign of Hope The death of Christ on the cross is the basis of Christian hope. This is what will bring meaning to the sufferings, and eventually death of PLWA. Sean Freyne and Henry Wansbrough assert that, "the reality of the death of Jesus is the source of hope, especially in the face of the seeming hopelessness of PLWA."12I Ma matter of fact, for those with faith, death becomes the "personal meeting with God who gives life to the dead."122 If the above is the case, death becomes the "decisive moment of our response in confidence and complete surrender to God's grace."I23 This is the basis of our hope, and the hope of PLWA. The death of Christ becomes the supreme fulfillment and revelation of the love of God for Christ himseIC and in him for all men" (Rom. 8:31-39). Therefore, it has to be understood that it is on the cross and in Jesus' death that reconciliation of our sinfulness takes place. This means that we are set free from the domination of sin and death" (Cf. Rom. 5: 9-19). So because this takes place in Christ himself who is the Son of God, his death becomes the sign of hope especially for PLWA. In his resurrection, Jesus brings them new lifr as he becomes the "head of the new aeon, the 12° ScHuizE, H., 121 FREYNE- WANSBROUGH, 242. i22 ALFAIto, J., Christian Hope and the Liberation of Man. p.45, aRom.4:17. 123 lima 4 42 age of life."124 If PLWA are helped to accept their sufferings, they will be living in hope, in communion with the crucified Christ, in view of participating in his life for ever. Moffat J. in his book, "Epistle to the Hebrews" comments: "God who takes the initiative in saving mankind, wished to bring Christ, the leader of salvation to his perfection through suffering."I25 In this regard, Christ becomes the foundation stone for our salvation, and a source of hope for PLWA in the power of God, since he has defeated the ultimate enemy that is death. The PLWA are to be encouraged to enter into a deep relationship with the suffering servant of God, and more to incorporate themselves into the body of Christ in the perspective of being risen with him. Human logic strongly refuses to accept suffering and despair, only an attitude of faith can help. This points to the fact that deep faith implies hope. So if PLWA will be able to look at death from the faith point of view, they would be able to receive, just as Christ received glorification in his submissive and trustful surrender to the love of the Father, PLWA too will be able to receive grace of the resurrection in their surrender to God through Christ in hope. Strengtlitiaed by the attitude of faith and hope, the PLWA are able to fight the agony of isolation and rejection due to their disease. If they succeed in bearing their harrowing situation, they become an effective sign of the coming of the kingdom of God, and become true "witnesses of the messianic hope.59126 124 MAGNANTE, A., Class Notes: Proto-Pauline Letters Undisputed Nairobi 2004, p.99. 125 MOFFAT, J., Epistle to the Hebrews; ClHeb.2: 10, Edinburgh 1957, pp.31, 67,68. 126 MOLTMANN, J., The Way of Jesus Christ: Christology in Messianic Dimension, pp.303-304. -4 43 3.4.2 Confident Trust in God Jesus was tested in his fidelity to the mission he received from God, but he overcame all hardships and sufferings by his confident trust in God his Father. Thus, he did this by his "submission to the sovereignty of God and confidence in God's word"I27 (Cf. Matt. 4: 4, 6, 10). In this regard, Dupont J. asserts that, "Jesus mission as the Son of God is fulfilled in the greatest test- his death."128 We know that Christ suffered terribly in his "filial self-surrender to the Father at the passion and death," (Matt. 26: 36-46). In his passion: "Jesus experienced the interior struggle of the supreme decision, and in the absolute loneliness of his spirit he abandons himself to the will and power of God in the most filial prayer of love and confident hope to spring from the heart of rnan."128 Jesus' confident trust in God is well highlighted in Heb. 5: 7, "In the days when he was in the flesh, he offered prayers and supplications with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverence."30 His total surrendering to God took place from among all his suffering and tears. This makes Jesus a remarkable model for all those who really suffer, such as the PLWA. In order to become able to follow in his footsteps, the PLWA are to have a very deep confident trust in him. In other words, they are to have unconditional faith and confidence in him. To follow Jesus' example implies a very remarkable dose of courage on the part of PLWA. However, only a confident trust in God could give them strength to carry on. 127 ALFARO, n.45-46. 128 DuPora, J., The Temptations of Jesus in the Desert, 1965, pp.94-97. I" ALFARO, 46, Cf. Matt.26: 39. I" Heb.5: 7, AB. 44 3.4.3 New Life For Christ, death was not the end because he knew that through his suffering God was going to vindicate him. Thus, he overcame death because he made it an act of complete surrender to God."13I That is why his death is a "victory that ends in a new life."132 Vanhoye postulates that, "Jesus' death on Calvary brought his human existence to a total union with God."I" So it is in death that Christ possessed new life in God. St. John would say, "In death and resurrection, death has been overcome (Cf. Jn.12: 31-32), and our resurrection is anticipated (Cf 14: 2-3, 17-24). As a matter of fact, it is from this defeat that the risen Christ has received from the Father the power to give life to the dead (Cf. Jn.5: 21-27; 6: 39, 11: 25). This is also true for PLWA. Those who die in faith continue to live in the new life in union with risen Lord. For a Christian who believes in Christ, death brings new life, which is lived in the spirit. Alfaro here would say, "This man (PLWA) reproduces Christ's own attitude."I34 This attitude is manifested in the PLWA's participation in Christ's suffering, which guarantees them participation in the resurrected life of Christ. What guarantees this is Christ's power, which he gives to those who believe in him through the gift of the spirit, the principle of new life. In this regard, Christ becomes the "first born of the new humanity," who lives in the dignity of God's presence in the glorified Christ. 131 ALFARO, 51. 132 IBID. 133 VANHOYE, A., Situation in Christ: Epistle to the Hebrews, 1969, p.354. 134 ALFARO 53. 4 45 As a matter of fact, at Jesus' death, "the saints rose and came to life, and the return of the faithful of Israel to the Holy City point to the arrival of the new age."135 So by concluding his gospel with signs of the resurrection, Matthew also wants to underline the importance of crucifixion of Jesus as the turning point in the history of salvation. That is why he concludes with the confession of the centurion and the soldiers, with the witnessing of the women who are the new community with the task of bringing the risen Lord's message to the world. Hence, the death of Jesus on the cross is life giving because Jesus brings us freedom from death and sin, and he himself is seen as "life-giving and healing servant of God."I36 Thus, by his obedient death, Jesus frees those trapped in sheol and ushers in the final age."I37 In this way, Jesus the Christ becomes the sign of new life for PLWA. 3.5 Significance of Jesus' Trust in his Father for PLWA In our daily encounter with one another, and indeed with God, trust is the foundation of a strong relationship. When Christ surrendered his life to God, he was sure that God would save him. Through his death, Christ brought life to the dead through his intimate relationship of trust with his Father. If the PLWA believe that the Crucified Christ is their model, they would be able to outline their life on that of Christ. In other words, they will be able to interpret their sufferings in the light of faith, confidently trusting that Christ in his suffering has embraced their life, and are thus united in love, and participate in the integral liberation from sin and death. 135 WANSBROUGH, J., pp.240-24 I . 136 BMLAS, M., The Mysticism of the Passion in St. Paul of the OM 1990, p.317. 137 inm. 46 From the Christian perspective, we would understand this as the "savior's victory of the descent into sheol or the realm of the dead, and the resulting liberation of the souls held captive there."138 However, most recent commentators point to the "eschatological significance of the signs, particularly the central sign of the resurrection of the dead, and insist that the matrix of interpretation must be sought within this biblical perspcdive."139 Therefore, the eschatological significance of Jesus' death, in which death is defeated, implies that "God's reign has begtm."14° As a matter of fact, the signs that follow the death of Jesus (27: 51-53) are important, especially for Matthew, and indeed for the PLWA, because they point to what follows after Jesus' obedient trust in his Father. This is apparent in 27: 50, which seems to emphasize the voluntary nature of Jesus' death. Hence PLWA today should be able to understand that Jesus on the cross was offering the supreme sacrifice to his Father so as to redeem us all."I41 In other words, Jesus on the cross, "lived what he preached"I42 as I have already mentioned above. This is very important for the PLWA to understand, because when Jesus cries, "My God, My God, why have you forsaken me?" He does not question his Father, but wants to show that he still communicates to God even in his deepest pain. If PLWA believe that they are participating in the sufferings of Christ, they will be able to surrender their sufferings to the crucified Christ. By doing so they contribute to the salvation of the world since they have accepted to surrender to Christ. However, in our everyday experience, we see that the cross is the affirmation of love in the face of strife and life in the face of death. So when we see the cross, the image of God 138 SENIOR, 83. 139 MEIER, J.P., Salvation History in Matthew: In Search of the Starting Point, C8Q27 1975, pp.203-215. I4° SENIOR 84. 141 SNEED, 187. 142 IBID. 4 47 becomes clearer. Thus, "by obediently surrendering himself to death on the cross, Christ made himself and placed himself in the ranks of the very lowest criminals in the act which culminated his life upon the earth."'" Thus, it is only by trusting in the saving power of God through Christ that PLWA will be able to grasp meaning in their suffering. This will help them to understand that trusting in the grace that flows from the crucified Christ is a necessary tool for the union with God. This message becomes very relevant for PLWA because it brings them a feeling that this does not depend on human effort, but it depends entirely on the "grace that flows from Jesus' trust in his Father's will. 11144 As St. Paul of the Cross, would suggest, if PLWA trust in the grace which flows from contemplating on the cross, they would believe that they are participating in what he calls, "Spiritual Stigmatization.?"45 It is in this participation that PLWA would be in "union of love with God in faith."" As a matter of fact, the feeling of participating in the entire he of the passion of Christ becomes a motivating factor for PLWA and it even encourages one to accept suffering as part of their life. This is witnessed by what St. Paul the apostle says: "It is not I who live, but Christ lives in me" (Gal. 2: 20). 3.6 Conclusion The reflection on the interpretation of the suffering of Christ and the suffering of PLWA provide us with the following questions and reflections: 143 GI0RDAN1181. 144 St Paul of the Cross expresses doing the will of God as "food", in the way he explains union with the glorified Christ, Cf. BIALAS, M., p.28I. 145 see above, p. "6 Participating in the life of the Crucified Christ and the Crucified of the day was St. Paul of the Cross' program in life, CL BlALAS, 234. 4 48 a) Is human suffering to be understood from the Greek Philosophy, that is, as a privation of the good? Or is it to be understood in the context of Christology? b) Can there be a relationship between suffering and love? Does love ever exist without suffering? c) In the context of PLWA's sufferings, can their plight help us to interpret the cross from a more comprehensive biblical, personal and Trinitarian perspective? d) If we are to take the sufferings of Christ seriously, is this going to help us hold on to God's providence and grace in such times? e) When we look at the death of Christ on the cross, and when we reflect on his cry (27: 46), can we still insist on the faithfulness and goodness of God? In view of all the above questions and reflections, I would conclude that the value of Jesus' cry and suffering on the cross is still of greatest significance to our lives. This can surely be applied to the lives of the PLWA since their suffering if lived in communion with Christ may take on a redemptive value. Now we can conclude that life on earth, and particularly that of the PLWA cannot be life without suffering. Certainly, there is in the world suffering which can be avoided. These are sufferings, which come from carelessness and selfishness of people. However, Christ gave up his life so as to eliminate and sanctify all types of suffering, and establish the kingdom of love. 4 49 GENERAL CONCLUSION The cry of Jesus on the cross, "My God, My God, why have yo u forsaken me?" is nonetheless likened to the cry of the PLWA today. What I have presented in this essay is not something of the past, but it is our present experience. As we have seen throughout this essay, we have probably heard God's silent steps for he comes in every moment and at every age of our pain and suffering. As a matter of fact, what I have said about the situation of HIV/AIDS in Botswana is in line with the suffering of Jesus Christ. Jesus accepted abandonment, pain, suffering and death precisely to reveal the love of God. It is certainly the resurrection of Christ that proves that he was upright all along and that his enemies condemned him unjustly. Thus people living with HIV/AIDS and those in various forms of sufferings are to see their pain and sufferings in the light of Jesus' cross and resurrection as their restoration to new life. To arrive at the above state, PLWA need to have a personal encounter with the living God of faith, because without that, they would see their suffering as punishment from God. So PLWA today in Botswana and elsewhere have to realize that their awareness that they are participating in the sufferings of Christ will prompt their cry for help from God. Dismayed by what is going on around them, they will see God as their only source of strength and hope at the moment of suffering. It is my wish, therefore, that all those who live with pain and suffering and especially PLWA, shall be able to express their faith and hope in God, some day be able to place their whole trust in God, just as Jesus prayed and expressed his feelings and desires by saying, 1 50 N. "Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you do" (Matt. 26: 39). And indeed God vindicated him into glory. 4 51 BIBLIOGRAPHY BOOKS AGUILAR, I.M., Ministry to Social and Religious Outcasts in Africa, Nairobi 1995. ALFARO, J., Christian Hope and the Liberation of Man, Rome 1978. ALLISON, D.C. — DAVIES, D.W., The Gospel According to St Matthew, III, BEARE, F.W., The Gospel According to Matthew: Translation, Introduction and Commentary, San Franscisco 1981. BIALAS, M., Spiritual Diary: The Mysticism of the Passion in St Paul of the Cross, San Franscisco 1990. —, Human Suffering as Grace in the Thought ofSt. Paul of the Cross, Rome 1976. BOYLE , P., The Wisdom of the Cross Today: The Passionists, Rome 1976. BROWN, R., The Death of the Messiah, New York 1994. CARROLL, J.T. — GREEN, B.J., The Death of Jesus in Early Christianity, Massachusetts 1995. CARTER, W., Matthew and the Margins: A Socio-Political and Reeligious Reading New York 2000. 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