people Revd Dr. M. J. Joseph

The Biblical Experiences of the Uprooted People Saga of Naomi - Ruth (Ruth Ch. 1-4)

Revd Dr. M. J. Joseph*

The story of Naomi and Ruth

As there was famine in the land of Judah, Elimelech, a Bethlehemite, went to sojourn in the country of Moab with his wife Naomi and their two sons (Ruth1:1). Elimelech died and Naomi was left with her two sons - Mahlon and Chilion. They married Moabite wives - Orpah and Ruth. Later Mahlon and Chilion died. Naomi was left with her two inlaws.

The family of Naomi is a displaced family. Elimelech and Naomi had no choice, but to opt for another country. They took a decision of their own. It is in the spirit of the article 14 of UNHCR that the couple exercised their right to live in a foreign country. Naomi and Ruth later returned to Bethlehem (Ruth1:22) out of their own free choice.

Article 14of the UNHCR says: "Everyone has the right to seek and to enjoy in other countries asylum from persecution." It is good to read the following rule of declaration of Human Rights that "no refugee is forcibly returned to a country or territory where he/she fears persecution or danger to life of liberty." In the case of Elimelech and Naomi, it was not persecution, but famine, which sucked out the very existence of their selves.

In one sense they were refugees as they took shelter from the danger of life or distress. In a situation of displacement, he/she must affirm his/her right to live, to entertain a nostalgic feeling towards the restoration of land rights, to live constantly in the fear of the unknown, to remain in a hostile situation of vulnerability and to have a feeling of revolt against God. In the story of Naomi - Ruth, all the above experiences of displaced persons are noticed. The words of Euripides (431BCE) lead us to the heart of the most crucial problem of displacement: - "There is no greater sorrow on earth than the loss of one's native land." The displaced people will have to look for refreshing spots in the wider sector of life; who provides 'the refreshing spots' is the crucial issue.

Lessons from the story of Naomi - Ruth relationship:

1.Struggle of life is a struggle to look for an unknown future

In situations of displacement, there are attempts to transcend geographical boundaries. To cross the geographical barriers means to define life in terms of relationship. In such a situation, there are always threats and possibilities, which are meant to show how God is working out his plan of salvation. It is hard to accept the reality in its beginning.

God's alternatives are given to the suffering lot in rough packing!

Naomi's anguish and frustration expressed in ‘1:20’ are quite genuine. In times of stress and strain, it is quite natural for one to doubt the existence and the benevolence of God. Naomi's words to the women of Bethlehem are quite revealing, “call me no longer' Naomi, call me 'Mara' for the Almighty has dealt bitterly with me". . . and the Almighty has brought calamity upon me."

In the above passage one may notice echoes of people who had undergone untold sufferings in different parts of the world. The cry of the Son of God on the cross, "why hast thou forsaken me", may make sense in situations of helplessness. But one should know that God's ultimate purpose would never be thwarted even in the face of such cries of despair.

3.Naomi - Ruth relationship is a symbol of the aspiration of the displaced persons for the restoration of one's God-given legitimate rights.

Boaz, the one who had shown mercy to Ruth, is described as "the reclaimer of their rights" or rather legal guardian of their rights (1:20). A threat-situation offers immense possibilities for the emergence of something beautiful. In Acts 8:4, we read that those "who were scattered went about preaching the Word." Such contexts in life may draw out the best to make one the subject of his/her own history. To remain in hope for a better tomorrow was the emulative character of Naomi and Ruth. Ruth's readiness to share the agony of Naomi is a lesson for us to establish solidarity with the less-fortunate ones in times of crisis.

Redemption of the land by Boaz is indeed a restoration of the land rights of the displaced persons (4:6, 7). In the presence of the ten witnesses, Boaz acquired the property that belonged to Elimelech and Chilion and Mahlon in addition to Ruth the Moabite as his wife in order that the name of the dead may not be cut off from his kindred and from the gate of his native place (4:9, 10)

4.Naomi's determination to return to Bethlehem makes a new beginning of history through the marriage between Boaz and Ruth

Through the birth of Obed, Ruth becomes the great grandmother of David, the King. The genealogy of Jesus (Matt 1:1) finds a fitting place in the saga of Naomi Ruth - Boaz relationship. As Ruth finds a place in the genealogy of Jesus "the holy irregularity" in the birth of Jesus makes it a subject of theological debate. Contrary to the Jewish practice of the inclusion of women in genealogy, the placement of women of dubious character in the genealogy speaks of the demonstration of divine love in the drama of redemption. In the situation of dis-

placement in the life of Naomi, the gospel message for the acceptance of the outcasts shines bright. The four women who are displaced in holy matrimony marked by irregular marital unions become vehicles of God's messianic plan.

Our plea is that the situation of displacement may work out God's plan for humankind in a new way. In Is. 19:24, the exiled people of Israel are called upon to become a blessing for others and to serve as a light to the nations. (Is. 49:6)

As agents of change and channels of grace, the task of the Church is to weave communities of hope during lifeendangering forces at work. But the question is how best we could be sensitive to human situations for their reversal and how we could sow seeds of hope in situations of calamity.

One should remember that if a person becomes an uprooted one, no one should be blamed, but if he or she remains to be uprooted for a longer period he/she is to be blamed. The flow of love should not be blocked by erecting barriers of prejudice, tradition, bigotry, and xenophobia.

Responsibility of the 'called-out' and the 'sent-out' community

1. Welcome those who are passing through situations of crisis, just as Christ has welcomed all for the glory of God (cf. Rom 15:7).

2. Pursue what makes for peace and mutual up- building in the community (cf. Rom 14:19).

3. Make sure that the experiences of the afflicted become the resources for a better tomorrow by weaving communities of hope.

4. May the following prayer of R. Niebuhr be on the lips of every activist: "God, grant me the serenity to accept the things I cannot change; courage to change the things I can and the wisdom to know the difference."

*Revd Dr. M. J. Joseph: formerly, Professor of New Testament and Principal Mar Thoma Theological Seminary, Kottayam; Director of the Ecumenical Christian Center, Bangalore; Convener, Ecological Commission of the Mar Thoma Church. Green Park Free Church, New Delhi

Christianskirke, Aarhus

Trinity Episcopal Church, Arlington

Christianskirke, Copenhagen