Camino a Emaus: Compartiendo el ministerio de Jesus (review)

This book responds to a growing need to make theological and pastoral resources available in Spanish in the United States. The main purpose of this book is to reflect on ministry from U.S. Hispanic perspectives. A culturally, theologically, and ecumenically diverse group of men and women with experience in U.S. Hispanic ministry offer the twelve reflections presented in this work. These reflections move beyond dualistic understandings of abiding in Christ (prayer) and service to Christ (action). Instead, the authors embrace a spirituality that combines both of these human responses to God in the Spirit-led and communal activity of encountering Jesus in the other, especially the marginalized other.

Chapter one provides an editorial introduction and discusses basic principles in ministry that underlie the book. The editors discuss the thematic arrangement of chapters, specifically noting how a biblical text in each chapter serves to focus the reflection of ministry that ensues. This biblical focus anchors each of the chapters around a central theme and provides the overall methodological continuity in the book.

Chapter two concentrates on the relationship between baptism and the call to Christian ministry. Drawing its inspiration from 1 Pet. 2:9 Arturo Bañuelas underscores the priestly vocation of every baptized Christian. The chapter provides a thought-provoking anecdote of how a Hispanic parish came together as a community of believers to fully embrace ministerial responsibilities after the local bishop notified parishioners that they would no longer have a full time pastor.

Chapter three is the first of five chapters in this book that specifically highlight women of the Bible. Drawing from John 20: 17-18, chapter three presents Mary Magdalene as the apostle to the apostles. Its author, Leticia Guardiola-Sáenz reminds us that in a society that denied the credibility of women to witness, Jesus defies the social order and "calls a woman to be the primary witness of his resurrection" (16). From the relationship that Mary and Jesus enjoin, Guardiola-Sáenz goes on to affirm the following lessons for contemporary ministerial practices: 1) ministry is carried out in gratitude and self-giving, 2) ministry is propelled by faith and hope, 3) ministry is exercised with determination and perseverance, and 4) Jesus' example shows that ministry demands a community of equals (19-22).

Chapter five, six, seven, and eleven also highlight stories of women in the bible. In chapter five, Cristina García-Alfonso reflects upon the significance of Gen. 38.26, a key pericope that witnesses Tamar's embodied struggle to be accepted as a just woman and legitimate heir to the house of Judah. García-Alfonso argues that this text urges all to respond to human injustices, particularly injustices experienced by women. She sees Tamar as a model of women's ability to create options, make decisions, and prophetically function within oppressive and patriarchal structures. In chapter six, Sandra Mangal offers a refreshing interpretation of Lk. 10: 38-39. Moving beyond traditional interpretations of this narrative, which have been mainly concerned to describe active and contemplative aspects of the spiritual life (represented by Martha and Mary respectively), Mangal prefers instead to see in the actions of two women disciples a description of distinct but inter-related ways of offering hospitality. "While Mary responds to her visitor demonstrating a special interest to listen to his teachings, Martha receives her guest by preparing the table" (48). In Eucharistic-like actions comprised of sharing word and meal, Jesus receives ministry from and gives ministry to Mary and Martha. In so doing, argues Mangal, the Gospel invites us to conceive hospitality as a form of ministry. Similarly, Timoteo Matovina's reflections in chapter seven based on upon Lk. 7:38 point out the significance of Jesus' affirmation of a woman as an authentic...