PEACE BUILDING TODAY Lk 19-II

“PEACE BUILDING TODAY: RECONCILIATION AMONG POLITICAL VICTIMS”
(Originally read at The WCC Regional Solidarity Fund of the Asia Pacific consultation held in April 2002 in Colombo and
was published in the Sathri research magazine, Calcuttah,West Bengal, India) . In SL published in the ‘The Ceylon
Churchman’ official magazine of the Church of Ceylon in 2002.
ALSO READ AT THE ANNUAL METHODIST MINISTERS’ RETREAT AT THE HOLY FAMILY CONVENT,
WENNAPPUWA. FROM THE 7th
- 10th
MAY, 2002.
(These Foot Notes were found while I was at the Christian Theological Seminary, Indianapolis, Indiana, USA on an
International Inter Cultural Program; from Jan-May 2008)
REV.SELVARAJAH MUTHIAH B.D, M.Th
Methodist Minister and Lecturer (New Testament)
Text: Luke 19: 1- 10
Now the tax collectors and "sinners" were all drawing near to hear him. And the
Pharisees and the scribes murmured, saying, ''This man receives sinners and eats with
them." (RSV) (Lk.15:1-2).
In the above text the tax collectors were not named as sinners. There is a clear distinction
between the tax collectors and sinners. The connotation of the word sinners (hamartiai
plural) radically differs in meaning to what the contemporary Church may understand.
This word originally refers to a certain sect of people among the Jews who were despised
and marginalized by the elites of the society. The Jewish religious body allowed such
segregation in the society by using their religious yardstick of purity- pollution. These
people mostly were without any literacy and therefore engaged in menial works that were
available in the society. The shepherds, fisher folks, tanners, socially harassed women
and those with physical disorders may be worth mentioning. These despised social
classes of people were the ones known to be sinners and who became Jesus' good friends.
However, the tax collectors do not come into this category. They were largely known as
traitors of the Jewish nation. Politically, Palestine at the time of Jesus was a Roman
colony and the Jews were subjected to its colonial rule. In Palestine some of the Jewish
citizens learnt to live in allegiance with their colonial rulers (Romans). Among the Jewish
religious leaders the Pharisees and Sadducees were two distinctive sects and the
Sadducees were aristocratic in every respect. The High Priest of the Jews was elected
from this sect called the Sadducees. The Pharisees used to observe the law (torah) very
strictly and they generally are friends of the poor. Since they believed they are a chosen
race of God they disliked maintaining political links with the Roman rulers. For them the
Romans were colonizers and untouchable gentiles (goyim) who may defile the chastity of
the Jews. The Sadducees and the tax collectors mainly were some who chose to work
with the colonial rulers.
Jesus' allegiance to this despised class (sinners) was very distinct which he maintained
through a table fellowship (Mk. 2: 15). This table fellowship meant a lot to the so called
sinners. On the contrary tax collectors were counted to be traitors of the Jewish nation
and literally they were part of the immediate oppressors of the poor peasants and the
1

despised class. Jesus was strategic in bringing the tax collectors and the sinners to this
common table fellowship. The experience of this social segregation had been an inhuman
degrading social process and Jesus worked very hard to expel it. Jesus worked
strategically with anticipation to bring in these two groups together for reconciliation.
They were indignant to Jesus and his movement by seeing the friendship that Jesus was
extending to the tax collectors (Lk.5:27-28) who were also social outcasts.
The religious leaders suspected thinking that Jesus was plotting to reorder the existing
Jewish social stratum that they have put into implication. This suspicion grew further and
they were also jealous towards Jesus seeing him gaining popularity among the ordinary
peasants and the so called sinners who were all the time rocking around him. Jesus was
well aware of this animosity that was mounting against him and yet he was unmoved in
his commitment. The author of Matthew very well points to their indifference that while
being critical of John the Baptist’s asceticism and of his strange food habit of eating
locusts and wild honey, they were also making remarks at Jesus saying that he was a
glutton. This they said by looking at the table fellowship he held frequently (Matt. 11. 18-
19). In spite of the Sinicism of the religious leaders, Jesus was determined and was highly
committed to continue with the table fellowship.
At the same time the tax collectors were notorious for imposing taxes unmercifully. They
in their job were unhindered simply because they had the sponsorship of the Roman
administration and they also had the local security needed. They were free to impose
taxes at any rate they want (Lk.2. 12-13).1
Concerning Zacchaeus he was the chief tax
collector of the whole region of Jericho. Following the Greeks the Romans brought in the
Democratic system into politics which reduced direct clash between the people colonized
and their rulers to some extent. This could be seen clearly in the method they adopted to
impose taxes. The Romans avoided direct involvement in tax collection. They introduced
a system of auctioning the right to impose tax. The Romans sorted out taxing district
wise. The chief tax collectors had the money to compete at the auction. Once they buy
the legal rights of taxing, they in turn would demarcate the district into smaller units of
area and would sell the ‘area-rights’ to local tax collectors with a margin of profit. Finally
the local tax collectors would load the entire burden on to the ordinary people in the form
of taxes.2
These tax collectors though very rich had no public reception and recognition.
They were not invited in any way to Jewish functions and social gatherings. In that sense
Zaccchaeus would have longed for a larger and real fellowship. He might have seen
1
The indirect taxes (the land tax and the head tax) were collected by councils of Jewish leaders and their
representatives on an annual basis. The indirect taxes of the customs system were “farmed”; the highest bidder paid in
advance to collect taxes from a district. These were Jews not “publicans”. In this tax farming system Rome received its
money in advance, and the tax farmer made his living from commissions and tolls and customs. These were the “tax
collectors”, such as Zacchaeus (Lk.19.1-10), was a tax farmer who supervised tax collection. (Eds) Craig A. Evans,
Stanley E. Porter, (Project Manager) Ginny Evans, “Taxation, Greco-Romans”, Dictionary of New Testament
Background (Illinois: Inter Varsity Press 2000) 1161-1166.
2
Taxation in the Roman Empire often developed from the countries and kingdoms that had been incorporated. (1).
Direct Taxation: size of the land under cultivation (Tributum soli) Poll Tax (Tributum Capitis) for
producing/instruments used/processing the produce. (2). The Census: How much land cultivated/number of olives and
vines, size of pastures and woodlands/ individual details of slaves. Then the city (polis) has to pay tax according to it.
(3). Indirect Taxation: for movement of goods. (4). Publicani and collection: Individual private contractors undertook
the service for profit. “Dictionary of New Testament: Ibid” 1161ff.
2

Matthew, a tax collector of his class in Jesus' association (Lk.5:27 - 28). Zacchaeus
decided to meet Jesus at his arrival in Jericho. Jesus found him among those who have
come to see him. Someone who stood there would have given a live comment on him.
Whatever be the comments, Jesus determined to visit him. Zacchaeus was overwhelmed
by this invitation. True enough that Jesus extended him an unconditional invitation but
Zacchaeus knew that he just cannot receive Jesus empty handed. Thus, he decided to
make a confession to Jesus. He promised to give half of his possession
(υπαρχοντων−uparkonton) to the poor. From the remaining half he promised to restore
in four fold to those that he had defrauded. This was revolutionary for anybody to take
note of. By this conspicuous act Zacchaeus reminds us the great Biblical character of
Jacob. One who defrauded his own father Isaac, his brother Esau and his father-in-law,
Laban. Eventually, Jacob came to a point of realization that he cannot continue in this
manner for too long. He realized that he needs to reconcile with them that he had
defrauded. He realized that the act of restoration to the losers is the real means of
reconciliation (Gen. 32; 13-18). Jacob’s act of reconciliation comes by means of sharing
his wealth. He was also aware that he has to restore them with their lost rights and
dignity. Jacob once robbed the birthright of his brother Esau and now he was willing to
set right the broken relationship. Jacob’s efforts of mending the broken relationship took
a reversal- order. It was true that by being the younger son to Isaac he was exposed to
insecurity and placed at the mercy of his older brother Esau. So he sat with mother
Rebecca to conspire against his own father and brother. The equilibrium of the minority
people of a country would resemble the insure feeling of Jacob. However when Jacob
realized life is not merely material possession alone but a meaningful life lies in larger
social fabrication he decides to get back to his roots. The role that God YAWH played in
the life of Jacob was to see him transformed. The real victory goes to God for
transforming this man (Gen.32:28).
Jacob (once a perpetrator) adopts a servant model and elevates Esau the victim to a
higher position by calling the victim the “Lord” (Gen.32: 3-4, 18). It proves that the act
of reconciliation is a costly one. No rulers or perpetrators can afford to make a holy war
with the victims to maintain peace and effect reconciliation. Jacob's story proves the act
of reconciliation implies restoration economically along with socio-political rights. It
proves beyond arguments that the act of reconciliation needs to have a “servant model”
and in this connection Asia should be leading the rest of the world. In the recent past,
South Africa has played a prominent role in the work reconciliation. Reaching the point
of appointing ‘the Truth and Reconciliation Commission’ was an exemplary measure in
bringing reconciliation in the highly aparthyied country. Sorting out the North Ireland
problem was another milestone for human civilization.
Like Jacob the all time great of the Bible, Zacchaeus made a practical confession that was
very radical and positive. That this act of confession evolves of economical, social and
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political implications.3
This confession involves two parties; the perpetrator (victor) and
the victim.
Zecchaeus’ confession also was one with a serious implication to the law (Torah). The
law insists that if anyone defrauds another by some means and if found to be guilty of
that offence then he/she should make a confession and then make a full restitution adding
a fifth to it as a compensation (Num. 5:7). The legal implication is a full restitution and a
fifth to it. But Zacchaeus similar to Jacob becomes our model. His was an act of over-
repentance. He comes forward to “restore in fourfold” (v. 9). Compared to the law,
Zacchaeus was willing to pay a higher value of compensation to the victim than what had
been demanded by the law. The faithful act of this little man shook Jesus to a great extent
that he came forward to defend for Zacchaeus against the leaders who tried to accuse
him. Jesus said that people like Zacchaeus are the real descendants of Abraham.4
This
comment of Jesus brings the great biblical character of Abraham to our discussion.
Abraham the proto-type among the patriarchs and his dealing with the kings of Sodom
Gomorah become an act worthy of appraisal (Gen.14). These kings made war with kings
of Shinar and Ellasar and were defeated. The kings who won the war took away all the
goods and provisions, and the people as slaves. Abraham’s cousin Lot and his family
were among them. Abraham defended with them and made to return all goods and people
back to the kings of Sodom and Gomorah. Prophet Ezekiel while referring to Sodom says
that they were unwi1ling to aid the poor and needy and was very cruel and greatly
disliked by God YAWH (Ez.16:48-50). In this story, the defeated king of Sodom met
Abraham and requested him to return all his people but as a token of love and gratitude to
own all goods and possessions that he had recaptured. Abraham refused to accept this
offer of the king of Sodom saying that he would not accept a thread, a sandal-thong or
anything that belongs to him. Abraham feared that having a share with this notorious king
might bring discredit to the name of God YAWH.
It was in this sense that Jesus referred Zacchaeus as the son of Abraham (v. 9). Jesus also
said that many will come from east and west and would sit at the table with Abraham,
Isaac and Jacob in the kingdom of heaven (Matt. 8: 11). Jesus’ final comment was that
this man Zacchaeus was able to rescue (σωσαι − sosai) his house only because of his
radical and active response to the values of God.
Zacchaeus’ act of reconciliation involves not only restoration but an act of disowning all
his previous links with the colonial rulers. He disowns colonial value systems that
3
By far the most impressive parallels are between the accounts of the rich ruler (18:18-30) and of Zacchaeus. Both are
“rulers.” According to his self-evaluation, the first keeps the commandments, while Zacchaeus is, according to the
popular opinion, a “sinner.” The ruler is counseled to sell all he has and give to the poor; Zacchaeus sells half of his
possessions and gives the proceeds to the poor. Both are wealthy. In the first interaction, Jesus is asked,” Who then can
be saved?’ While at the conclusion of the second, Jesus asserts, “Today salvation has come to this house.” Such points
of contact serve to orient our reading of 19:1-10 to the correlation of status and suitability for the kingdom. Joel Green,
“The Gospel of Luke” (Grand Rapids, Michigan: William B.Eerdmans Publishing company, 1997) 666-667.
4
Salvation ‘happens’ (egeneto) in this instance in the reception of the prophet’s visitation and the disposition of
possessions for the poor…Luke shows the readers how the poor blind beggar is “saved by faith” (18:42) and how
“salvation happens” to the rich tax-agent (19:9). Luke Timothy Johnson (Daniel J.Harrington, S.J., Ed) the gospel of
Luke, Sacra Pagina Series Vol.3, Collegeville, Minnesota: The Liturgical Press, 1991) 286-287.
4

enslaves and operates against living rights of the daughters and the sons of the earth in
Israel. This systematic a1ienation introduced by the colonizers is a serious offence which
Zacchaeus was able to realize. Therefore, restoration comes in a greater form. It was an
act of reparation. All damages caused to the 1iving conditions based on their cultural
foundation had to be repaired and wounds healed. Once lost and buried but positive and
liberating cultural values had to be unearthed. For this process to take place all colonial
oppressive cultural values whether of Hellenism or distorted Jewish cultures had to be
weeded out. Zacchaeus stood up for this task.5
Application to Sri Lankan context
The Church to play an active role in "Peace Building in Sri Lanka", it has to take more
effort to understand the Bible and the society in a deeper level. The word peace,
() etymologically means ‘a sense of security’. Only a sense of security created
and developed in the country could bring peace and harmony among the minority, the
marginalized and the poor in Sri Lana. This may imply that the role of the Church is to
create a climate where a sense of security restored among the minority people to effect
peace and harmony in Sri Lanka.
In post-independent Sri Lanka in the year 1948, a million of the hill country Tamils who
toiled for the country in the plantation sector were disenfranchised and reduced to a
stateless community by the first parliament of the independent state of Sri Lanka. It was
done out of a concern to avoid this minority group becoming a political threat to
majoriterianism in the future. In 1988, a bill on citizenship act [Citizenship under Section
4 of the Citizenship to the Stateless Persons (Special Provision) Act. No. 39 of 1988] was
passed to solve this stateless problem. It took 40 years to correct a historical error. The
benefit of this bill reaching the concerned people is still very slow except their vote bank
been robbed in a crafty manner. During these 40 years, the civil rights to education and
higher education and buying land in ones own name and register their business
enterprises and to acquire employment in the Government sector were all denied to this
community. The result is that this community is being forced be of 40 years backward
compared to all other Sri Lankan communities.
Similarly the rights of the Muslim minority in Sri Lanka especially in the ‘North and
East’ have to be taken into account with serious concern in order to find a just solution.
However the most burning issue of Sri Lanka now has been the problem of the Tami1s of
the North and east. The peace process in Sri Lanka has gained a historical momentum
with the MOU signed between the Government and the LTTE.6
Flexibility and relaxation
were some of the positive approaches adopted, to bring both parties for negotiations.
Damages caused to the Tamil community of the North and East before and after the arms
5
Zacchaeus for his part responds with joy, and also by promising to use his wealth, honestly and ill-gotten, to help the
poor and to make restitution for his former evil habits; in this way the meaning of discipleship, especially in regard to
wealth is clearly expressed. I Howard Marshall, “The Gospel of Luke”, (A Commentary on the Greek Text), (Grand
Rapids, Michigan: William B. Eerdmans Publishing company, 1978) 694.
6
The government under the leadership of the president Mahinda Rajapakse, it cancelled the cease fire
agreement and opted out for war in full scale in January 2008.
5

struggle of the Tamil militants is immeasurable. This is a crucial historical moment where
a truce is in force and the terms and means to enter into a negotiating-table is at
discussion, and the chances to be successful or failure is yet to be predicted. The anti-
forces who stand against negotiations show several reasons for doing so. Some protest
due to reasonable doubts, bitter 1essons learnt from the past and due to insecure feelings.
These issues had to be addressed while admitting and endorsing the minority rights which
is the cause for the present conflicts.
The problems of the minority people and the millions of poor and the marginalized are
the two serious social concerns that are placed before the country. Poverty and alienation
is the common evil of the poor and the marginalized people of Sri Lanka. The poor and
the under privileged would constitute to a mass little over 60% of the population of the
country. The following socio-cultural models drawn out of the above biblical analysis
and reflections may be useful for the Church Sri Lanka.
1. A Theology of Table Fellowship
2. A Practica1 Model of Reconciliation
3. Servant Model- A Reversal Order
4. Counter Culture to the Dominant Cultures
1. A Theology of Table Fellowship - The Church in the West and the Asian Churches
that had engulfed with western formation have lost their freedom where the original
meaning and the values of the table fellowship and the Lord’s Supper are concerned. Paul
uses the word (κοινωνια− koinonia) to mean fellowship. The root word
(κοινοσ− koinos) means belonging equally to several and the word
(κοινωνοσ−koinonos) means a fellow partner or partaker. Paul adopts this from the
social set up the Greek world that was familiar to him. It means an 'union', where a rich
man with his business enterprise to invite one who is virtually poor to be a partner with
his business enterprise without any investment from his (poor) part and to be willing to
share an equal portion of the profit with the poor partner in order to elevate him
economically. The contribution of the poor person may his/her human (physical)
resources. Paul brings out a comparative study between the Greco-social with the table
fellowship of Jesus. Paul in his epistle to the Corinthians, while referring to the ‘table
fellowship’ which was also gradually taking the shape of ‘institutionalized administration
of Lord’s Supper’ (Holy Communion or Eucharist Service) points out to ‘discern the
body’ while holding the cup. Through this, Paul challenges the Church on the whole to
remember what it means to 'discern’ the body. Paul means that, the table fellowship and
the Lord's Supper shared through the fellowship of Jesus is a costly one (1Cor. 11. 17 --
22; 27 -29).
The poor are called not to collect the leftovers (Ex. 16. 18), but for a fair share. The
Church has converted this lively and radical fellowship to a mere symbol. Its concept of
individual salvation and hygienic concern at the Lord’ Supper has diminished the real
purpose of this matchless fellowship introduced by Jesus. The Church has to get back to
the original position that Jesus the Lord intended by initiating the table fellowship which
was theologized and activated by the Apostle Paul.
6

2. Practical Model of Reconciliation (Restitution and Reparation) - Fr. Tissa
Balasuriya omi, the veteran theologian of Sri Lanka in a recent unpublished article, refers
to the Durban conference 2001 of World Conference against Racism where 15,000
representatives of the NGOs participated. The voice of Durban, he says was not pleading
for aid or merely for canceling of their foreign debts, or inviting foreign investments for
their economic development. Their demand is for justice by reparation for the damage
caused by means of colonialism and slavery, and of its contemporary effects on their
people.
Sri Lanka may call for a forum to create awareness in the country to demand for
reparation from the colonial rulers and their agents then and now for all damages caused
to the country and its people. The Church in common in Sri Lanka, similar to churches in
other countries of the world is one of the biggest landowner. The church in Sri Lanka
stands a feudalist in the midst of the landless and the slum dwellers of Sri Lanka. It is the
responsibility of the church to limit itself from its attitude of expansion by acquiring more
and more land for construction and for various purposes. It may be good if the church
could come forward to give back some of its land and assets to the landless as an act of
reparation. The message of repentance, restoration, restitution and reparation should
strike the church structure, its rich members, and the ministers and workers of the church
radically to see revival in true sense. Only a church that reaches its revival within by
being loyal with commitment to the biblical truths could affect a country toward social
justice and transformation.
3. The Asian Servant Model (A Reversal Order) -What is meant here is not the general
character and attributes of a servant of simplicity, long suffering and bearing of humility.
These qualities are not to be undermined. But the Asian Servant Model is of
courageousness, commitment, care and concern taken towards the nature and humanity.
The farmers facing exploitations at the market, yet courage enough to feed the world and
the fisher folk who is at the sea and the workers of the tea and rubber plantation sector of
Sri Lanka are some good examples. The Asian Servant Model are the exploited and yet
the alternate models. It is appropriate for the church to adopt the Asian Servant Model in
its ministry. This to happen, it has to identify totally with the exploited lot of the country
4. Counter Culture to the dominant Cultures - The cultural values of the oppressed,
the marginalized and of the ostracized should be rightly identified to become authentic
ones, to counter all demonic and oppressive value systems that undermine the human
dignity on earth. Cultural formation should take place in collective measures. They must
be presented in group songs, folk songs and group dances and so on. Individual forms of
cultural arts may lead to personal pride and prejudice and for oppression and may be a
way to uphold capitalistic value system. The experience to oppression may be an
effective means to identify with those who are oppressed and to build up a counter
culture. The church cannot be an affective preacher and communicator without becoming
a partner to the experiences of the sufferings of the people like that of the minority
communities, the poor and the marginalized and of those who are stigmatized by castes,
gender issues, color bar and of various other social taboos.
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PEACE BUILDING TODAY Lk 19-II

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