10, April 2023
The Resurrection of Jesus: God’s Verb in the Grammar of Human Existence 0
When we studied English Grammar at St. Joseph’s Primary School in Mamfe, Cameroon several years ago, we were taught that a verb is a word that it used to describe an action, that is, the doing part of a sentence. A verb therefore connotes an occurrence. To say, therefore, that the Resurrection of Jesus of Nazareth is God’s verb in the grammar of human existence implies that the Resurrection is the action of God that fully captures, unravels, shapes, defines, and orients the meaning of human existence, of who we are in terms ofsource, purpose and the destiny of human being. The French philosopher, Blondel, pointedly asked in his phenomenology of human action: yes or no, does life make sense and does life have a meaning? To understand the Resurrection as God’s verb, God’s action in the totality of human existence points to the person of Jesus as the interpretive key to human existence.
To understand the Resurrection of Jesus one might find a helpful framework in the philosophical consciousness that came about, thanks to the problem of injustice, pain, misery, in fact, evil in the world. Plato offers a fitting capture of this in the Apology, as Boethius does in the Consolation. The protagonists in both texts are unjustly imprisoned. And so, the question appears on the radar: What is the outcome for the innocent who wrongly suffer in this world? Does evil, pain, injustice and the finality of evil, death, have the last word? Greek philosophy responded with a resounding NO! It explained itself by pointing to the immortality of the human soul, which it understood would outlive the body. Pain, suffering and death affect only the body and not the soul. The immortality of the soul is therefore philosophy’s solution to the human problem of evil, injustice, and death. And that explains Plato’s conviction that evil cannot afflict the good person, because evil cannot afflict the soul. But the immortality of the soul does not correspond to the reality of what Christianity understands by Jesus’ Resurrection from the dead, for it speaks only about half of the human reality, the soul, leaving the body to rot. Philosophy or human reason alone, therefore, cannot establish or bring about the reality of the Resurrection. Human reason encounters an unsurmountable barrier in this regard.
The next step is the consciousness that developed in the inner experience of Israel’s faith. Judaism, when confronted by the question of evil, pain, and death, gradually arrived at the consciousness of the reality of the Resurrection. The high mark of this consciousness is found in Ezekiel, Maccabees, and Daniel. The most explicit articulation of Biblical Israel’s understanding of the Resurrection, however, is embodied in the response that Martha makes to Jesus before the tomb of his deceased brother, Lazarus: Yes, I know that he would rise again on the last day (John 11:24). The understanding of the Resurrection in Judaism was therefore tied to the eschaton, to the last day. To talk of a Resurrection within history was entirely foreign to the Jewish religious imagination, and as Ratzinger points out in Jesus of Nazareth, this fact explains the Jewish rejection of the Resurrection of Jesus. If Jesus did in fact rise from the dead, then history was supposed to have come to an end. The Resurrection of the just meant God rewarding the good and punishing the bad. The problem of pain and evil would only be finally resolved at the end of history. Once again, as with Greek philosophy, Judaism as a religious experience, does not capture the full import of what Christianity understands when it professes faith in the Resurrection of Jesus. By limiting Resurrection to eschatology, Judaism misses out on what is most essential about faith in the Resurrection.
And this brings us now to the question, what is the nature of Jesus’ Resurrection. Aquinas captures this succinctly: Jesus bodily died. Jesus is bodily risen. In this way, Aquinas avoids the two pitfalls that can eclipse the true meaning of the Resurrection, namely, Platonization and Judaization. We must not delve too deep into the metaphysics of both positions here. Summarily, we can say two things: Firstly, that the Resurrection of Jesus is not the immortality of the soul. And secondly, that the Resurrection of Jesus cannot be limited to eschatology or more precisely, that Resurrection faith should not be restricted to the end of human history. Overcoming these two limitations brings us to the central nexus of the matter, which is, what difference, then, does the Resurrection of Jesus make?
A fitting response to this invites us to understand the Resurrection, not as noun but as a verb. God has done something in Jesus of Nazareth that has implications for the world. By raising Jesus from the dead, God has shown that God is interested in doing something about evil, pain, injustice, and sin in the world. God is not sitting on a distant sofa in heaven with a glass of red wine in his hand, watching humans wallow in pain, suffering, evil, and misery. With the Resurrection, God has shown that he is not a passive spectator. God has made an irrevocable intervention in history, which is no longer a series of neutral, disinterested events, but above all, salvation history.
With the Resurrection of Jesus, the Christian enters into a different time zone, in which salvation history permeates world history. This explains why John Paul II declared and rightly so, that we are an Easter people, and alleluia is our song. It means that with the Resurrection, we have the power of God to shape history from within. God did not wait for history to end. God acted in history regarding injustice and evil. And so must we. And that is the challenge and invitation of living the life of the Resurrection today. And that is why the Resurrection is essentially a verb and not a noun. German Idealism understood the Resurrection from a somewhat nominalist perspective that failed to engage the reality of the Resurrection. Kant reduced it to the resilience and survival of the moral law in Religion Within the Boundaries of Mere Reason. Hegel completely ignored it in his Life of Jesus. Both of them could not move from the noun to the verb.
But with the Resurrection understood as verb, God’s energy enters history and breaks the barriers of physics as put forth by Newton and Einstein. With the Resurrection, we enter, to use a category of Teilhard de Chardin, an evolutionary leap that while being quantitative and qualitative, still transcends the former and the latter. Hence, we can live differently, in the here and now. We do not have to wait for the eschaton to right wrongs and to do something about evil. We have power from beyond to make a positive difference in the world of the here and now. We have power to transform our world into the image and likeness of God. That is the mission and mandate that the verb of the Resurrection bestows on believers. And so, yes, we are truly an Easter people, and alleluia is our song (St John Paul II), because in the power of the Risen Christ, we can do something about evil, pain, misery, and injustice in the world, by living the Easter life which is a life of a different time zone in the here and now, a life that allows salvation history to permeate and shape world history, so much so that history becomes His-story, the story of Jesus Christ, the Risen Lord
By Fr Maurice Agbaw-Ebai



















13, April 2023
Cameroon: Give the elderly a new lease on life! 0
There is no challenge greater than living as a desperate old person in any part of the world. This is all the more true in Cameroon where there are no social safety nets for the elderly and the country’s government is not in any haste to change things for the elderly, most of whom live in poverty from the cradle to the grave.
This unfortunate situation can be reversed through government policy which makes the elderly a key component of our society and a population segment which can be given a new lease on life.
Many elderly people in Cameroon have never earned an income. Most have either been farmers in their villages or the hustling poor in the country’s burgeoning slums.
Working on your own farm may be a guarantee of food for personal consumption while the energy levels are still good, but when nature’s rules kick in as time continues its onward march, these farmers and the hustlers start losing their energy and this makes it hard for them to continue producing food for personal consumption or for sale just to earn extra income which can help them address some of their multiple financial needs.
But when they start running out of energy, things usually take a turn for the worse. Things only become more desperate if their own children do not secure jobs which can enable them to reach out to their own parents.
The elderly constitute a key segment in our African societies. They are considered as human libraries whose role is to help transmit knowledge and our rich cultures to the young. However, how can they conveniently play their roles on an empty stomach or when they are sick and cannot access the care they need?
There is no gainsaying that age comes with a slew of health issues. Diabetes, high blood pressure, cardiovascular diseases and even kidney-related problems are some of the diseases which bring fear and uncertainty into the lives of the elderly, especially when they are cash-strapped.
However, their condition is not fatalism. It can be reverse where there is a political will. The government of Cameroon can help alleviate the apprehensions of our elderly by ensuring that the medication they need is available and highly subsidized.
Diabetics need a lot of money and discipline for them to live long. Those who are hypertensive need much support either through sensitization or financial support for them to be hopeful in the future.
Elderly victims of kidney problems, especially those who are on dialysis need more than family moral support to stay strong and hopeful! They need to be reassured that they can have their dialysis sessions on time and that they can eat properly in order to avoid creating new health issues for themselves.
While family support might be necessary, it might not go a long way in instilling confidence in the elderly who are being assailed by multiple ailments which require lots of financial support and much medical attention.
The government can put these elderly on a monthly allowance for them to face the future with confidence. CFAF 40,000 a month will inspire hope in many of these desperate Cameroonians. This financial support will be a breath of fresh air for our elderly who, for want of proper financial support, are always willing to die in order not to bleed their already impoverished families dry.
The problem in Cameroon cannot be that of a resource paucity. Cameroon’s problem is lack of planning and a political will which can transform the lives of the country’s citizens, especially those living in our forgotten rural areas.
There is money in Cameroon but it is in the hands of a select and corrupt few. Early this week, the salary of Adolphe Moudiki, the Managing Director of SNH, a state-owned corporation, was published online and this created a scandal.
The SNH boss is earning well over CFAF 50 million every month in a country wherein the average salary is CFAF 100,000 and the most disheartening thing is that there are SNH staff who earn less than CFAF 100,000 a month.
This type of salary disparity only points to the fact that the government prefers a system wherein a few call the shorts while the majority languishes in the slums, with the elderly left to their own devices.
A little largesse towards the elderly can go a long way in granting these people who are suffering from all types of ailments a new lease on life.
To ensure that such a safety net is functional, there should be a clear definition of the word Elderly. This could be someone who is 65 years old and more, and those who are receiving a pension should not qualify for this social support.
The modalities for the earning of such money can be defined by experts and all measures should be in place to ensure that there is no abuse.
By Dr. Joachim Arrey