26th Sunday of Ordinary Time (B)

 

Twenty-sixth Sunday of Ordinary Time (B) [Mk 9:38-43.45.47-48]

29.09.2024

An Anonymous Exorcist and Temptations to Sin

Readings: (1) Num 11:25-29 (2) Jas 5:1-6

1.    Theme in brief

Radical and painful demands of discipleship

2.    Focus Statement   

A Christian disciple is called to overcome tendencies of intolerance and sectarianism, and to make even the most difficult and painful sacrifices to avoid becoming a cause for sin or scandal, especially to the little ones.

3.    Explanation of the text

Today’s gospel speaks about Jesus’ disapproval of disciples’ intolerant and exclusive attitude towards those who were unlike them (9:38-40), and the serious consequences of becoming a stumbling block, or of giving a scandal to the little ones who believed in Jesus (9:42-47). It begins with a report given by one of the Twelve, John, about their attempt to stop an unnamed exorcist who was making use of the name of Jesus to cast out demons, though he did not belong to the group of his followers (9:38). To use the name of Jesus means to use his authority. Instead of stating that this exorcist was not following Jesus, John reports: "He is not following us" (9:38) – as if all disciples had to follow the Twelve and not Jesus. Jesus had never said, "Follow my disciples." Instead, he frequently said, "Follow me" (cf. Mk 1:17; 2:14). John and the rest of the Twelve thought they alone had the monopoly of using the name and authority of Jesus. They expected him to justify their work of restraining that exorcist and praise them for their ‘good work.’

But they were surprised to hear Jesus disapproving their action. According to him no one could do a “deed of power” (mighty work or miracle) in his name and at the same be his enemy (9:39). If they performed  any miracle  in his name it was understood that they were not “against us” but “for us” (9:40). We can find traces of ambition among the Twelve now itself which will come out in the open in the days to come (Mk 10:35-37). We can also find traces of envy against that exorcist because the Twelve were not able to cast out demons from a possessed boy who was brought to them earlier (9:17-18). Here we notice the contrast between the failure of “certified” disciples and the success of an “uncertified” non-member outside their group who successfully cast out demons in “your (Jesus’) name” (9:38) without any authorisation.

The Twelve wished that nobody else should assume their unique position. While John was trying to put the boundary line Jesus was redrawing the boundary. What that exorcist did was fully in line with Jesus’ mission of combating evil – an important sign of God’s Kingdom. In that case, how could he be against Jesus or his disciples? The same thing happened at the time of Moses when Eldad and Medad got the gift of prophecy. Though they were not among the seventy elders appointed by Moses, they too prophesized. Joshua wanted Moses to stop them.  But Moses told him not to be jealous of them and wished that all the Lord’s people were endowed with the gift of prophecy (Numbers 11:29).

Next, Jesus contrasted the humblest service, such as giving a cup of water to drink to those who bear the name of Christ, with the scandals caused to “the little ones”. By using the words "little ones who believe in me” (9:42) Jesus might have meant either those who are new to Christian faith or those who are not mature in faith or are vulnerable. The Greek word ‘skandalon’ is used four times in the latter part of today’s text (9:42-47), which is translated in various ways: "stumbling,” “stumbling block," “scandal,” “offence,” “giving cause to sin,” etc. A great scandal by his disciples may lead the vulnerable people, especially “the little ones” either to lose their faith in God or go to imitate their sinful ways.  

Later, we find in this text an exaggerated and symbolic language used by Jesus to highlight the seriousness of becoming a stumbling block to the "little ones." First he said sternly that it would be better for such scandalizers if they were thrown into the sea with a millstone hung around their neck (9:42). Secondly he said that one must be willing to make even the most difficult sacrifice to avoid scandal or sin, even if it pained as much as cutting off one’s hand, foot or plucking out one’s eye (9:43-47). The purpose for which everything must be sacrificed is stated as attaining entering into “life” (9:44, 45), of course eternal life. Later, this entry into life is equated with entering the Kingdom of God (9:47). What Jesus means by using this strangest metaphor could be like this: At times, upholding the values of God’s Kingdom, doing his will, remaining faithful to Christ, might become so painful; it would be like cutting off a hand or a foot or tearing off an eye. But in order to find real life one must be willing to undergo such a painful ‘surgery.’ It is a choice between giving up that scandal and giving up God forever – explained in unusually harsh terms like going to the unquenchable fire of hell (9:43). What Jesus meant was: it is better to enter life maimed than to cause others to sin and be thrown into hell.

4.    Application to life                     

The first message of today’s gospel challenges us to examine how clannish, ghetto-minded, intolerant, sectarian and envious we could become when others do not agree with us, or do better work outside our organization. While disproving the tendencies of his twelve disciples towards pettiness, cliquishness, exclusivism, arrogance and envy towards those who did good work but did not belong to their group, Jesus challenged them to be more inclusive, open and broad-minded towards any good-willed people outside their fold.  Like the person who was casting out demons in Christ’s name, there are many persons in our world today who are involved in the work of eradication of social evils, working for peace and justice, and empowerment of the powerless. They may be doing it in individual capacity (like the honest officials who fight corruption and crime), or through movements and organizations (like the NGOs). They may not belong to our religion or Church. Sometimes such persons may not agree with our religious faith and practices or ideology. But as long as they do good work for humanity, they all belong to Christ. Christ, his grace, and the work of the Holy Spirit cannot be restricted to the boundaries of our religion or the Church. By his resurrection he has broken all the walls erected by humans and his Spirit blows, blows and blows where he wills (cf. Jn 3:8).

In today’s gospel Jesus calls his disciples to imbibe an inclusive vision of life. Here we get a glimpse of the heart of God in the heart of Jesus. In his heart there is a place for all those who do good work. We are called to be large-hearted and broadminded like Christ who said that all those who are not against his teaching or mission on earth are for him (us), though they do not profess his name. Intolerance and sectarianism are the signs of arrogance and are unbecoming of Christian disciples. Tolerance and respect for others’ religious faith, viewpoint, traditions/customs and co-operation with any people of good-will for common causes are clearly the signs of the times – not only in the multi-religious and multi-cultural context of Asian countries but also in the fast growing cosmopolitan cities in a globalized world outside Asia where we walk shoulder to shoulder with so many immigrants who may be different from us in race, ethnicity, culture, religion, etc. If we refuse to see the truth beyond our frontiers, is this not a sheer arrogance? Any kind of exclusivism leads not only to counter-witness but also makes followers of other religions suspect the motive behind our good works. If “God shows no partiality, but in every nation anyone who fears him and does what is right, is acceptable to him” (Acts 10: 34-35), why can’t his children imitate something of his nature?.

There is a tendency in many of us to downgrade, condemn, slander, ridicule, put down and make derogatory remarks against anybody who is different from us. Since the Church of Christ is scandalously divided on denominational lines, it is in our nature to think other denominations as inferior and ridicule or condemn them. When some lay people do better than the clergy in preaching and healing ministry, it is natural for the latter to feel envious of them and question their authority. Today’s text invites us to respect the gifts and charisms of all those who work in Jesus’ name. Though we need not and cannot accept all the viewpoints of those who are opposed to us, Jesus teaches us to respect them and their viewpoints. All have a right to their own views and thoughts. How wrong we are in thinking that we alone are right, all others are wrong; we alone possess the truth, others do not; we alone possess a monopoly over salvation. This does not mean we accept anything and everything from anybody and agree with it. We too should have our own personal convictions. Tolerance involves a respect for various aspects and facets of the truth. Intolerance gives the impression that nothing is true beyond what our eyes can see. Again, is this also not a sign of arrogance? How difficult it is for us not to hate a person even though we are opposed to his/her views/ beliefs/ opinions. Jesus calls us to build up a truly tolerant and inclusive society. Do we listen?

It is not necessary to work wonders to claim to be Christ’s followers. Even a smallest deed of kindness done, even giving a cup of water, to the ministers of Christ is a deed done to Christ, because they “bear the name of Christ” (9:41). Church leaders carry such an important responsibility because people believe that they are close to Christ. Many people look to them for model, believe their words, trust in them. A public scandal can do irreparable harm to those who are weak in faith or vulnerable because they consider spiritual leaders as persons of God. From today’s text we get the impression that Jesus was telling the Twelve, instead of judging outsiders that  they should look into themselves and see whether they become a stumbling block to others’ faith. Sometimes we are so preoccupied with blaming and condemning outsiders while our own behaviour becomes a stumbling block for others.

Further, Jesus instructs his disciples that anything that causes a serious sin must be dealt with drastically. If any deep-rooted habit, friendship, lucrative job and pleasurable entertainment leads us to go against the values of God’s Kingdom and doing his will, we face the dilemma of either giving up that person/ thing/ job, or giving up God and his Kingdom or divine life altogether. Cutting off a deep-rooted bad habit; giving up a job or thing that leads to sin; severing or breaking off a relationship/ friendship with a person who leads to sin; abandoning a habit/ custom/ tradition to which we are so attached or which is so dear to us but negates God’s values; requires a radical decision. It is so hard. When one of the legs is injured beyond any treatment doctors suggest amputation of that leg to save the whole body and preserve life. Similarly in spiritual life and moral field we may have to give up something or someone dear to us in order to save us from sin. For example, in developing countries we are facing the problem of young girls going to cities as domestic helpers. If they are sexually abused by their employers, both the domestic helpers and their parents (when they come to know) have to make a choice: either to remain in that immoral state or give up that job and its salary. Leaving the ‘job’ may amount to cutting off the hand or leg.

Therefore, Jesus compares this sacrifice in drastic terms such as cutting off one’s hand, amputating one’s foot and plucking out one’s eye. If anybody or anything so dear to us leads us to sin, prevents us from upholding human dignity/ rights and do justice, we have to choose between giving up that person/thing and giving up God. If that which is dear to us becomes a stumbling-block or a cause of sin, either we part with it or part with God or part with peace of our conscience. I am deeply aware of my own difficulties/ dilemma in practicing this teaching of Christ in the modern world, and especially of the problem faced by Christians working in jobplaces, business , industries or political fields. But we cannot dilute or totally throw out this teaching of Christ. Therefore, each one of us must find ways of living this principle at least in private and personal life even in a small way. Plucking out the eye and cutting off the hand and foot can also be applied to mortifying/ killing/ crucifying our lust/ greed/ selfish desires that lead to sin. Any person who wants to come out of deep-rooted habits such as addiction to alcohol/ drugs/ sex/ TV/ internet/ overeating, needs to cut off friends/ relationships/ places associated with these addictions. Jesus insists on certain choices we may have to make in life which demand from us painful sacrifices. They are matters which are worth any sacrifice.

5.    Response to God's Word

What is our attitude towards those who do not belong to our Church, denomination, religion, ethnic group, if they do much better service than us and our own community? Do we feel comfortable if the Spirit to blows where it wills (cf. Jn 3:8), or do we want to restrict the movement of the Spirit? Do we condemn them or rejoice with them? Do we, as disciples of Christ, become a stumbling block to others in such a way that we ourselves become the biggest obstacle for the cause of the gospel of Christ? Are we willing to give up a person, situation or job that destroys our life or causes damage to our character, though very dear and profitable to us?

6.    A prayer

Deliver us, O Lord, from all clannish, ghetto-minded, intolerant, sectarian and envious behaviour towards those who are different from us. Guard us against all pettiness, cliquishness, exclusivism and arrogance towards those who do good work but do not belong to our group or community. Grant that we may be more inclusive, open and broad-minded towards any good-willed people outside our fold.  Give us the grace and courage to choose the values of your Kingdom even when it demands painful sacrifices. Amen.

25th Sunday of Ordinary Time (B)

 

Twenty-fifth Sunday of Ordinary Time (B) [Mk 9:30-37]

22.09.2024

Service as the Hallmark of True Greatness

Readings: (1) Wis 2:12.17-20 (2) Jas 3:16-4:3

1.    Theme in brief

True greatness of a Christian disciple

2.    Focus Statement 

The greatness of Christian disciples is measured not by the power or position they hold, but by the quality of service they render to the little ones.

3.    Explanation of the text

Whereas last Sunday’s gospel corrected the wrong understanding of Jesus’ role as Messiah and the consequent misunderstanding of Christian discipleship, today’s gospel further clarifies the characteristics of a true disciple. The message of the text is clear: discipleship is not meant for seeking power and furthering one’s own personal ambitions, but for humble service of the powerless and the vulnerable.

Today’s text begins with Jesus’ foretelling of his death and resurrection for the second time (9:31). Even though he spoke plainly about his betrayal into human hands and violent death followed by rising from the dead, the disciples failed to understand it (9:32). Most probably they did not understand about the manner of his death and the possibility of rising from the dead. Even though he talked about a spiritual kingdom to be established through suffering and self-sacrifice, they understood it in worldly terms and were arguing about who would be greatest among them in his earthly kingdom. Further, the text says they were afraid to ask him for clarification (9:32). The reason seems to be either they did not want to hear further about such a painful and shocking revelation, or were not ready to accept Jesus’ understanding of his Messiahship in spite of repeating it a second time, or were not willing to face another rebuke of the type Peter got earlier (8:33).

Instead of feeling sad about Jesus’ prediction of his betrayal/ death and its implications for them, the disciples were arguing on the way who was the VIP among them (9:33-34). What a contrast: when Jesus was talking about his violent death (9:31), the disciples were arguing about their positions of power in his earthly kingdom (9:33). They might have been jealous about the prominence given to three disciples (Peter, James and John) who were taken to Mount Tabor for a special “darshan” (or vision, 9:2-8). They were silent when Jesus asked them what the issue on which they were arguing was (9:34). Most probably they were embarrassed to know that Jesus heard/ knew about their argument, or were ashamed to admit their ambitious plans. At this juncture, Jesus told them that if they aspired for greatness in his Kingdom they must be willing to be last and not first; and must be willing to be servants of all and not masters (9:35). Thus, he laid down the principle of greatness in reversals: the way to be first is to be last, and the way to be last is to be the servant of all. According to him, the greatest person is not one who wields highest authority or power but one who is a humble servant (9:35).

But to whom humble service is to be rendered on a priority basis? To illustrate this point he took a little child in his arms (9:36) and told them greatness in his Kingdom belongs to whoever welcomes a child in his name (9:37). Welcoming a child in his name means welcoming on his behalf or as he would have done it. By connecting the act of welcoming a child to himself and through him to the act of welcoming God who sent him (9:37), Jesus wanted to tell his disciples that a child represents some of the important qualities of God’s Kingdom preached by him. A child is a symbol of powerless, helpless, vulnerable, fragile, dependent and non-influential people or the little ones. In the time of Jesus, servants as well as children had no social or legal status. Children were considered property of their fathers. They could be bought, sold or exploited without any system of legal redress as we have today. Since Jesus made a preferential option for such people, a disciple can welcome Jesus by welcoming or serving such people, and by welcoming Jesus can welcome the Father who sent him (9:37). Children, unless they are spoilt, are also symbols of humility and submission to the will of parents and elders. Humble service done to the least ones or little ones is service done to Jesus himself, as he illustrates in other parts of the Synoptic gospels also (cf. Mt 25:40).

4.    Application to life                     

As per the world’s way of thinking, a person is considered ‘great’ if so many are working for him/her, has a lot of wealth, power and influence. According to Jesus our greatness consists not in our worldly power, rank or higher status, but in our care/ service to those who do not matter – the powerless, the insignificant, the voiceless, the little ones, etc. True greatness is measured not by the position we hold or the number of people we control, but by the quality of service we render to these little ones. We, humans, have a natural desire/ ambition to become great by acquiring money, power, prestige, name and fame. We are also tempted to become great at the cost of the defenceless and the poor, that is, by exploiting their ignorance and helplessness.

Jesus sets before us the condition of a child as an example for the kind of people we need to serve on a priority basis to earn true greatness. Though a child is traditionally considered to be a symbol of innocence and humility, from today’s gospel we come to know more than that:  it is a symbol of helplessness, powerlessness, defencelessness, openness to receive from others, insignificance and total dependence on others. It has nothing to give but needs to receive everything from grown-ups; and it cannot influence others the way adults can. It is also a symbol for anyone who is in need, or of lowly status, and is vulnerable to attack or abuse. By extension of this symbol’s significance, we can say that it includes all the homeless, the voiceless, the differently-abled, the sick, the underprivileged, the downtrodden, the uneducated, and anyone who is weak in any way, including those who are weak in faith, or who are not mature in faith.

In the given text, Jesus tells us not to become like a child, but to ‘welcome’ a little child. Welcoming means seeking out or actively looking for the powerless, helpless and the least ones. Some preachers put it this way: we need to make a conscious decision to put the last first, that is, give more attention to the vulnerable and the marginalized according to the mind and example of Christ. By welcoming them we welcome Christ because these are the people whom he preferred, and by welcoming him, we welcome God himself. Rendering service to persons without rights, privileges, any social and legal status (cf. the above-mentioned note about the condition of children in Jesus’ time) is a sublime model of Christian discipleship.

The disciples were silent when Jesus questioned about the issue on which they were arguing on the way, because they were ashamed of their leaning towards a ‘VIP-culture’. Should we not be ashamed of this VIP-culture prevalent in various parts of the world which tramples upon the rights and normal conveniences of common people? Normally we seek friendship of influential people who can do things or get things done for us. Jesus tells us to make friendship also with those who are not influential and need help from us. He presents another view of leadership: it is not meant grabbing power, controlling people, furthering one’s own personal ambitions and amassing wealth only for oneself, but an opportunity to contribute something significant and render a service to human cause. True and selfless service is difficult and rare but survives even after death. Just think of the persons who are admired and honoured greatly throughout human history even after their death. They are the ones who made sacrifices to contribute to the cause of the underprivileged or the vulnerable.

Instead of projecting the image of a triumphant Church – which symbolizes the disciples’ wrong understanding of his Messiahship – the Lord invites us to be the servant Church. He calls us to imitate him who accepted to be the last and servant of all through his passion and humiliating death. Though there is nothing wrong in positions of power, as his followers we are not called for hankering after power and position at the cost of others, but to be the first ones to serve humbly, especially those who fall under the symbolism of ‘child’ (as explained above). Christ himself became a servant of all and rendered greatest service to humans by saving them through his suffering and death. From today’s gospel we come to know that the disciples of Christ were afraid to ask clarification about his suffering and death. As humans, we normally tend to reject what we do not like to see or hear. Even today, we may pay attention to only what we like in Jesus’ teaching, but reject or may not bother to listen to what we do not like or find hard to practice.

Quite many disputes and divisions in society and the Church are centred on the human desire for power, position, money, honour and status. Like the disciples, quite often we argue and make demands about our own personal ambitions and desire to wield power over others as if God were not aware of it or not watching over us. When the disciples were ambitious about acquiring power in his kingdom, he spoke about identifying oneself with the powerless. He wanted that his disciples must give priority to serve the most vulnerable, helpless and powerless members of society who depend on our helping hand for their all-round development and for their empowerment. Service done to such people is service done to Christ and ultimately to God himself. Our ambition should be to serve such people also and not to serve only ourselves. It is an ambition to serve Jesus as he comes to us in the guise of the little ones and the weakest.

Ambition in itself is not bad. When it is used only to further one’s own selfish desires at the cost of others or by trampling upon the rights of others (especially the weaker sections) and not at all used to serve others, it becomes an evil. Persons become great and are regarded by others as great when they spend their energies, talents and time to take care of others and render a valuable service to the needy, especially the little ones symbolized by a child in today’s gospel. Such persons inspire and win admiration of the people. We need not be a Mother Teresa for doing this. Any small act of kindness and help done out of love and compassion for the needy makes us great in Christ’s sight.

Though the Church has done wonderful service to the poor in social, educational and medical fields throughout her history, Jesus constantly reminds the Church and each one of us not to neglect the little ones but have greater concern for them. He also reminds the Church leaders, civil society’s leaders, charismatic healers, spiritual gurus or masters to shun all sorts of pomp, self-glorification, ambitions for power, unhealthy/ unethical competitions among themselves, exploitation of the spiritual and health concerns of the simple people for amassing personal wealth and for personal gratification.  He calls us to curb our tendency to be associated more with the rich, the powerful and the influential people and to forget about the helpless and the vulnerable.

Today’s gospel challenges us to address the problems of the people symbolized by a “child.” We can do it in small and little ways, if we only have the burning desire. If the disciples had a need for repentance for arguing among themselves who was the greatest, how much more should we not repent for the times we too did the same. As in the case of Christ’s disciples, in our life too we can notice a shameful contrast in the world: when there is so much suffering and misery outside, some of those called to lead are found quarrelling among themselves to sit on the most powerful seat occupied by somebody else.

5.    Response to God's Word

There are so many people who cannot manage by themselves and must have things done for them. Do we seek out such people and assist them? Jesus reminds us that it is easy to be friendly with influential people who can do or get things done for us. We like to be in good books of those whose influence will be beneficial to us. Though this is needed to manage the affairs of this world, does this tendency lead us to avoid totally those who cannot do anything for us but are in need of our help and support? Whom do we welcome/ serve: child (= Christ) or only the powerful and the influential? With whom do we associate? Whom do we prefer to serve more?

6.    A prayer

Make me a servant Lord, humble and meek, so that I may serve those who are weak. Amen.

24th Sunday of Ordinary Time (B)

 

Twenty-fourth Sunday of Ordinary Time (B) [Mk 8:27-35]

15.09.2024

Peter Declares Jesus’ Messianic Identity

Readings: (1) Is 50:5-9 (2) Jas 2:14-18

1.    Theme in brief

Cost of discipleship

2.    Focus Statement   

As disciples Jesus we are  challenged biennium every day  to answer the question who he is for us personally and make a daily decision to commit ourselves to him by following his way of suffering, rejection, self-denial, carrying our crosses and participating in his death.

3.    Explanation of the text

Today’s gospel text has two purposes: (1) To correct the wrong understanding in disciples’ mind about the role of Jesus as Messiah; and (2) to delineate in plain terms the cost of Christian discipleship. Until now Mark’s gospel had depicted Jesus as the One who did mighty deeds in Galilee with divine powers. This role had made people wonder about his true identity and question among themselves: “Who then is this” (Mk 4:41)? Today’s text tells us about a turning point in his life, as he was leaving Galilee and heading towards Jerusalem where he would be crucified. On the way to Caesarea Philippi he began to reveal to them his true identity and mission by asking them two questions: first a general one (“Who do people say that I am?”) and then  a particular one (“Who do you say that I am?” 8:27, 29).

In modern terms these questions look like a mini-opinion poll. Public opinion about Jesus was unanimous on one point: all agreed that he was not an ordinary man; but it differed greatly on the specifics. To the first question about what others say about him (8:27), they answered that according to some he was John the Baptist risen from the dead; according to others he was prophet Elijah who (as per popular belief) is supposed to return before the Messiah came; and according to some others one of the OT prophets (8:28). Next he asks them a specific and personal question: What do ‘you’ and not others, say about me (8:29)? In other words, he asks them to take a personal stand about him or give their personal opinion about him irrespective of what others may say.

As a spokesperson for the group, Peter was prompt in answering, "You are the Messiah" (8:29). He was correct in his identification of Jesus, but was wrong in his understanding of the term “Messiah.” Messiah in Hebrew is the same as ‘Christos’ in Greek (Christ in English) and both the words mean the Anointed One – as kings were anointed and consecrated for their work of governance in OT days. He meant that Jesus was the long-awaited glorious Messiah of David’s line, a triumphant king and a political liberator. But Jesus corrected their wrong notion by telling them plainly that he was going to be a suffering Messiah who would be rejected by the elders, chief priests and the scribes and face a violent death (8:31). His glory would be revealed when he would rise again from the dead only after undergoing this ordeal (8:31). This prediction might have really shocked them. It was unimaginable to think of a Messiah-King who would be crucified as a criminal. When Peter confessed about his discovery of Jesus as Messiah, Jesus sternly ordered them to keep it a secret (8:30) called ‘messianic secret’ by biblical scholars. This secret was meant to avoid misunderstanding of his role as Messiah; otherwise they might take him as a divine wonder-worker and not as a suffering Messiah.

As soon as Peter heard about Jesus’ views of the term Messiah, he took Jesus aside and began to rebuke him privately (8:32) advising him to forget about that idea of suffering and prove himself to be a triumphant Messiah. He wanted to nip this ‘nonsense’ in the bud. Now it was Jesus’ turn to rebuke him sternly by saying: “Get behind me Satan,” because his (Peter’s) thoughts were purely human thoughts and not God’s (8:33). Jesus called Peter “Satan” because Peter was tempting him in a similar manner as Satan tempted Jesus after fourty days of fasting to change his mind and rely on power and wealth to gain glory. Like the devil, Peter was attempting to divert Jesus’ focus from his God-given mission. The devil in Peter was telling Jesus to think in his terms and walk in his way instead of God’s way. It looks, he wanted Jesus to follow him, rather than he following Jesus.

After this Jesus began to explain what following him and discipleship meant. According to this lesson on the cost of discipleship, discipleship was open to “anyone” but there were four conditions (8:34): (1) they must deny themselves; (2) take up their crosses and accept suffering; (3) must follow the way of the Master to the point of dying like him; and (4) instead of saving their life must be willing to lose it for his sake and for the sake of the gospel (8:35). Saving life means keeping it safe and secure from all dangers and risks that are involved in active concern for others. Hence, if anyone confessed Jesus to be the Christ (as Peter did) it had these implications – the price to be paid. The motivation to lose one’s life is not only for Jesus’ sake but also for the sake of his gospel (8:35). This implies a total commitment to his Person and to his message or for the sake of others.

4.    Application to life                     

What do people in the world and around us say about Jesus? As in the days of Jesus till today opinions about him vary. Nobody denies that he has made a tremendous impact on human history. Communists, sociologists, social activists, psychologists, humanists and spiritual teachers – all of them can find support for their ideologies in him. Recently I found a view-card which mentions about what a club of scientists and experts think of him: a zoologist calls him “Lion of Judah,” a botanist “Tree of Life,” a geologist “Rock of Ages,” a mathematician “Alpha and Omega,” an engineer “A Strong Tower” and a doctor “A Great Healer.” Theologians may call him “The Word,” etc.  

But Jesus tells us to forget about what others say about him. To each one of us he asks: “You, and what do ‘you’ personally say I am?” If Christ were to ask the same question which he asked his disciples, what would be our answer today? It is not enough to recite the common Creed. Today Jesus asks each one of us to compose our own personal creed or profession of faith. Those of us who are simple in faith may rattle so many titles we know from prayers/ catechism and conclude by saying: “He is my everything.” Most of us are Christians today because we were born of Christian parents who brought us up in their faith. It was their choice, rather than ours. But Jesus tells us to forget about what our parents told us about him and answer him personally: Why do you follow me today? As adults now, are we Christians purely because of our parents, or birth in a Christian family, or because of our personal conviction that Jesus has touched and influenced us in such a way that we cannot but say: “To whom else shall I go to find meaning and fulfilment in life?” Christian faith doesn’t consist only in knowing about Jesus (i.e. learning or studying about his life and teachings), but ‘knowing’ Jesus personally; it is a personal decision to commit ourselves to Christ. One may know all his teachings or words by heart for the sake of knowledge; one may get best marks in a Bible test; one may have a Doctorate in theology; one may admire him as an extraordinary personality; but need not be committed to him or his cause at all.

How do we grow into the personal ‘knowledge’ (that is, personal experience or intimacy in biblical language) of Jesus? We grow (1) by developing a personal and deeper intimacy with him through prayer and meditation on his Word; (2) by taking a personal stand for his values and resisting worldly values; and (3) by trying to imitate his spirit of selfless love, service and compassion, especially towards the needy, the suffering and the marginalized. Hence, confessing Christ does not mean just repeating Peter’s answer from the Bible, but making a personal decision to live by Christ’s values, such as active concern for the needy, compassion for those who suffer, forgiving the offenders without conditions, etc. Thus, our confession of faith should reflect in our life and actions.  In our day-to-day life sometimes we decide against Christ by not only committing sins but also by omitting to do the good (service) he has commanded us to do. Actually speaking, our behaviour or way of life proclaims who Christ is for us, or whether we ‘know’ him personally.

We must not forget that a painful price-tag is attached to our profession of faith in Christ; it is embracing our daily cross. What does taking up the daily cross mean in our concrete situation? The cross symbolizes suffering, sacrifice and humiliation. Sometimes certain persons in our life become our crosses, such as an alcoholic husband for his wife and children, a delinquent child for its parents, a bed-ridden or terminally ill member of the family, aged and lingering parents, etc. Certain situations and conditions can become our crosses, such as personal illness, a dangerous job, an unsafe workplace, unemployment, broken marriage, etc. Bitter experiences of insult, humiliation and betrayal by family members, friends and neighbours like marital unfaithfulness, false accusations, calumny and character assassination, land disputes and court cases can be our heavy crosses. Those who are involved in social reform have to carry the crosses of humiliation, opposition, ridicule, rejection (sometimes by our own people) and criticism. I have seen with my eyes the ridicule, humiliation and opposition faced by women who agitated against illegal distilleries and liquor outlets in my mission field – all for the sake of social reform and peace in families.

Humanly speaking nobody wants crosses. For many of us, it is at the back of our mind that one of the purposes of prayer is to ask God to take away all pain and sorrow from our life. Jesus never forced anybody to follow him by making attractive promises for an easy/ comfortable life. He offered them glory with a price attached to it; that price was the cross. He did not demand from his followers a thing which he himself was not prepared to do. To be followers of Christ we have to say no to self and take up our daily crosses. The essence of Christian life is not to keep it (= to save it) in selfish hoarding, but give and spend it in self-forgetful love.

Peter wanted to see a Messiah who would deliver them from pain, but Jesus talked about undergoing pain and suffering. He and his companions might have expected a high place in his palace, an important post for themselves, a lot of power, influence, money and a bright future. All their dreams of getting another powerful king in David’s line, who would bring them prosperity and liberation were shattered. That is why he protested strongly when heard about a suffering Messiah. Peter represents the natural reaction of human beings to suffering and pain. In fact, he was well-meaning. He was very much concerned about the safety and security of his Master. We must realize that sometimes the devil in Peter comes to us in the voice or ‘good’ advice of a well-meaning friend. When we want to take a right course/ decision that will bring us trouble, unpopularity and opposition, some ‘well-meaning’ friends may stop us out of ‘concern.’ They may caution us and advice us to play it safe. It is worth asking ourselves whether we too want Jesus to be the Messiah of Peter’s expectation; a Messiah who would put a perfect order in a messy world. When we are facing so many problems in life, we want that he should solve them instantly. When Jesus does not meet our expectations, we too find him a ‘disappointing Messiah!’ 

Jesus asks his followers to renounce all confidence in themselves and in their own strength, and fix their gaze on his crucified image. Self-denial which means saying no to self and yes to Christ, does not mean giving up meat on Fridays or drinks on Wednesdays. It means saying daily no to one’s own plans/designs, ambitions, whims and fancies, and saying yes to God’s plans and ways. He calls us to say no to a life of self-comfort at the cost of others, no to self-seeking, no to natural instincts and desires of the flesh. When I give and share my life I shall be known as a kind-hearted person, but when I hold on to life I shall be known as “that heartless nut”. Following Jesus means being prepared to suffer with him or face rejection like him and ‘die’ with him. St Paul says: “I die every day” (1 Cor 15:31). He further says that he always carries around in his body the death of Jesus (2 Cor 4:11). Naturally, he refers to the risks, dangers, self-denials or sacrifices which he was making for the sake of Christ’s gospel. Jesus tells us that our happiness does not consist in having and getting, grabbing and accumulating anything for ourselves but in sharing and giving what we have.

5.    Response to God's Word

Together with the question, “who do you say that I am,” Jesus also asks another one: “who do you say that you are? What is the purpose of your life as a Christian disciple? To keep it for yourself, or give it and share it generously?” Do Christ and his values make an impact on our lives? When we are tempted to avoid crosses, to give them up, do we run away from them and look for our safety, comfort, pleasures, security and personal gain? If we resist these temptations, we pass the test of discipleship and if we yield to them we fail. Are we faithful disciples?

6.    A prayer

Lord Jesus, how hard are the demands you make on me to remain your faithful disciple.  When the price becomes too costly, be near me and give me the courage, strength and self-sacrificing spirit to pay it. Amen.

23rd Sunday of Ordinary Time (B)

 

Twenty-third Sunday of Ordinary Time [Mk 7: 31-37]

08.09.2024

Jesus Heals a Deaf and Dumb Man

Readings: (1) Is 35:4-7 (2) Jas 2:1-5

1.  Theme in brief

Our spiritual deafness and dumbness

2.  Focus Statement:   

Jesus has the power to open our ears to listen to God’s voice, and mouths to praise him, to speak about him to others and to speak for his cause.

3.  Explanation of the text

The healing of a deaf and mute man in today’s gospel clearly has the spiritual intention of evoking faith in the listeners so that their ears will become more attuned to God’s Word and knowledge of his will through it, and their mouths will begin to sing his praises for the marvellous deeds he does through Jesus. Since physical disabilities like deafness and muteness were considered to be either punishment of God for one’s sins, or signs of possession by demons in Jesus’ times, this cure projects Jesus as the one who has come to forgive sins and liberate humans from demonic possessions. This miracle that proclaims his power to “make the deaf to hear and the mute to speak” (7:37) is performed in a Gentile territory called Decapolis (7:31), probably to tell us that the ears of Gentiles were more open to hear his words than the Jews.

Surely, the healing of the ‘differently abled’ person in today’s gospel is based on the implicit faith of the unnamed persons who brought him to Jesus so that he could lay his hands on him (7:32). Laying one’s hands on people was a common gesture used by the prophets to impart God’s blessings. Those who brought him might have believed in the healing power of Jesus’ blessing. Most probably the patient was deaf by birth, and his deafness must have caused his “impediment in speech” (7:32).  His inability to hear anything from birth might have caused his inability to articulate words. By taking the man aside in private (7:33), Jesus probably wanted to perform this healing miracle not for his own glory. His glory would remain a ‘messianic secret’ (to use the term of biblical scholars) till he would be glorified through his death and resurrection. This messianic secret is another reason why he ordered them to tell no one about this miracle (7:36). It is also possible that Jesus, by taking him aside, wanted to save him from public embarrassment, or avoid publicity for himself by sensationalizing his healing power. 

Mark says that Jesus used two significant gestures for healing this person: putting his fingers into his ears and touching his tongue with his spittle (7:33). In those days, since traditional healers believed in the curative quality of spittle, Jesus must have used local beliefs and traditions to cure this patient. He must have used this method as a visible sign of conveying his healing power through a touch, or to give the message that the source of healing is his own Person. He used another gesture of looking up to heaven to praise God and indicate his trust in his help (7:34). His “sigh” or groan (7:34) might indicate either his compassion at the patient’s misery, or his pity at the sight of human afflictions. Some authors say that his sigh was a symbolic expression to hint at those who do not ‘hear’ or ‘speak’ in spite of having eyes and ears. The Aramaic word “Ephphatha,” meaning, be opened (7:34), indicates the power inherent in his word (the same as the Word of God that is effective and fruitful), or the authority with which he cures the sick. In this context, it implies: Let your ears and the lips be opened. Let the barrier or block in your ears be loosed and let the tongue be released from all impediments of speech.  Just as God’s Word, Jesus’ Word had its immediate effect of an instant cure.

When people saw what Jesus had done, they were astounded beyond measure and exclaimed that he had done everything so well (7:37). This could be an allusion to what God said when he completed his creation, as we read in the Book of Genesis: God saw whatever he had made and said it was good (Gen 1:31). Probably Mark wanted to tell his readers that God had begun the work of re-creation through the healing ministry of his Son. With his ministry of granting holistic health of body and salvation from sin, Jesus had restored the original harmony lost by human sins. According to Prophet Isaiah, when God comes to liberate his people, the eyes of the blind shall be opened and the tongue of the speechless will sing for joy (Is 35:5-6). By healing this deaf and mute person, Jesus discloses his messianic identity as foretold by Isaiah.

4.  Application to life                     

Today’s gospel text gives us the message that Jesus has the power to heal us from our spiritual deafness and dumbness, if we approach him with the humble faith of those persons who brought the deaf and dumb man to him trusting in the power of his blessing (= by laying his hands on the patient). In baptismal liturgy there is a rite based on today’s text called “Ephphata” (= be opened), to indicate that by baptism Jesus opens our closed minds to listen to his words, and go out to proclaim his love. In spite of that, quite often, we fail to hear God’s voice and fail to speak about him and for his cause. As Jesus says (referring to Prophet Isaiah): “This people’s heart has grown dull, and their ears are hard of hearing…so that they might not look with their eyes and listen with their ears” (Mt 13:15). Our spiritual deafness may consist in the following matters:

(1) Refusing to listen to God or not obeying him and doing his will: First of all, God makes his will known to us through prayer and listening to his Word. Jesus says: “My sheep hear my voice” (Jn 10:27). One of the essential attributes of true love is the ability to listen to the loved one. If two parties have to grow in a love-relationship, they have not only to speak but also listen to each other. If we really love the Lord, we have to be familiar with his voice and recognize it amidst so many contrary voices of the world and wrong advice of our misguiding or misleading masters, self-seeking leaders and bad companions, or bad influence of the mass media. In John’s gospel, Mary Magdalene is depicted as a faithful sheep (= disciple) who is attuned to the voice of the Shepherd (Master) and recognizes it immediately as she hears him calling her by name (20:16). When we become attuned totally and only to the above-mentioned contradictory voices of the world, we become ‘deaf’ to God’s voice. Therefore we need to familiarize ourselves with God’s voice coming to us through his Word and prayerful reflections. When we sink into the deep ‘sea’ due to ‘storms’ of life, feel like running away or giving up in unbearable situations, feel confused, carry burdens of our social and family obligations, and face challenges and risks, his voice (Word) comforts, encourages, strengthens, guides and supports us.

(2) Refusing to listen to God’s voice coming through our own consciences: As Abdul Kalam (former President of India) says, our conscience “raises its voice in protest whenever anything is thought of or done which is contrary to righteousness….If conscience stings once, it is an abomination; if twice, it is a condemnation….Why have we become deaf to the voice of our conscience; insensitive to its pricks; and callous to its criticism?” Once our conscience becomes corrupt and stops pricking us when we do something wrong, then no Word of God or prayer and religious observances will work.

(3) Refusing to listen to the good advice/ guidance/ counsel of our parents, good friends and spiritual guides: The voice of the Lord can be recognized also in loving relationships with those who are close to us. The Lord speaks to us not only through his Word but also through the guidance (good advice) given by our parents, good friends, teachers, Spiritual Guides, etc. If we stubbornly refuse to listen to their voice, especially when they do it purely out of love for us, indirectly it is our failure to listen to the voice of God. Many of us do not want to ask/ consult a good guide or friend about any of our problems or matters of our conscience. They keep it inside themselves; face it alone and fall away alone.

(4) Refusing to listen to one another in family: Nowadays we observe that communication in our families is becoming more and more superficial and members inside it becoming individualistic. The mentality which increasingly gains ground is: “You mind your business; I mind my business.” Interestingly, even children have their own ‘appointments’ to keep on Sundays and holidays. Where is time to listen to any guidance and imbibe Christian values?

(5) Becoming deaf to the cries of the needy and the suffering around us and in the world: When we attentively listen to God’s Word in faith, it moves us or stirs us up to listen to the voice of the voiceless and the marginalized in our society. It motivates us to lend a helping hand to alleviate their miseries at least in a small way or by a small gesture of kindness, if not in a big way. It also gives us the courage to speak for them or on their behalf.

Secondly, when our faith is strong enough and our contact with Christ is intimate, Jesus gives us the power to open our mouths to praise him, to speak about him to others and to speak for his cause. Our spiritual dumbness consists in the following matters: (1) not opening our mouths to praise God or to pray spontaneously outside memorized prayers; (2) not sharing or speaking about our faith with others, especially when opportunity comes; (3) not speaking about God, Jesus and spiritual matters to our own children; (shying away?); (4) not cultivating the habit of sharing one’s feelings, beliefs, hope, expectations, opinions with one’s own family members (becoming non-communicative or superficial in relationships); (5) not speaking for God and his values such as justice and truth; (6) not speaking on behalf of the voiceless; (7) not speaking words of comfort, consolation and encouragement to the affiliated; etc.

According to today’s message, Jesus gives us ears to listen to the cries of the poor and tongues to speak on their behalf. Suppose we have no opinion at all or just keep quiet or remain indifferent and say nothing/ do nothing when injustice is done under our nose, human rights and dignity are violated; we see suffering and poverty in the world but remain insensitive to it; or we see highly corrupt or immoral practices around us but always shut our mouths, we become simply ‘dumb’. This last issue of corruption troubles those Christians who do jobs more than others, where corruption is accepted as a way of life and speaking against it amounts to losing one’s job or facing constant harassment and victimization in workplaces. They need enlightenment of the Holy Spirit to stick to at least a less-risky principle such as, not actively cooperating, joining, involving in corrupt practices whenever possible; disapproving it in private circles of friends; etc. Because it is risky and not possible in our workplaces, it does not mean we should approve of or cooperate with corrupt / immoral/ unjust ways of the world in all situations at all times and make it our way of life.

As we reflect on this message, today we need to thank God in a special way for giving us the ears to listen to his Word and the faculty of speech to sing his praises. But it is important for us to ask why he has given us these senses? Woe to us, in spite of having them, if we do not use them to listen to his voice and proclaim his love to others. To strengthen our Christian commitment, we rely on three powers: (1) the Spirit of the Lord who removes all internal impediments of the mind and melts the hardness of our hearts; (2)  the Word of God by opening our minds to receive it with a humble and obedient faith; and (3) the sacraments which are external and visible signs through which the living God touches our hearts and minds, just as Jesus touched the differently-abled person (the deaf-mute) by touching his ears with fingers and tongue with spittle.

5.  Response to God's Word

Today Jesus comes to heal us from our spiritual deafness and dumbness. Are we deaf to God’s Word and afraid to respond to it through confession of faith? The Psalmist says: “O that today you would listen to his voice; do not harden your hearts….as on that day….when your ancestors tested me” (Ps 95:7-9). We express our regret today for hardening our hearts by not listening to God’s voice coming to us through his Word, our own consciences and the counsel of good-willed people. We regret for the times we made the contradictory voices of the world as our guiding/ driving force like our ancestors. We bow our heads in sorrow for our sins of disobedience to God and our failure to speak about him and for him. We examine whether we shy away from our responsibility to transmit our faith in God and his Son Jesus Christ to our children; and whether our conscience has stopped pricking us whenever we do something wrong. 

6.  A prayer

Lord Jesus, with firm faith in your healing power, we beg you to heal us from our spiritual deafness and dumbness. Open our closed minds to listen to your words so that we may go out to proclaim your love. We are sorry for the times we hardened our heart by disobeying your Word and failed to pay enough attention to it. We ask your pardon for failing to take our role as faith-educators of our children seriously and speak to them about your values. Grant that we may form our conscience so that we remain alert to its pricks and be always attuned to our inner voice. O Spirit of the Living God, come and remove all internal impediments of the mind and melt the hardness of our hearts. Amen.