May you be enriched with the wisdom not only to discern the works of God performed at any given time by anybody but also to use your riches for the good of others and to the greater glory of God. Happy Sunday! +John I. Okoye
DOCTRINE AND FAITH
(Numbers 11,25-29; James 5,1-6; Mark 9, 38-43.45.47-48; 26th Sunday: Year B)
(Numbers 11,25-29; James 5,1-6; Mark 9, 38-43.45.47-48; 26th Sunday: Year B)
The readings of this Sunday liturgy present various topics. The first part of the gospel is a report of the intolerance of the apostle John. Like Joshua in the first reading, he challenges someone who is not a member of the close-knit group of disciples but who presumes to perform the marvels they have been commissioned to perform. In this account someone who is not among them is casting out demons in the name of Jesus. This man would have to possess some degree of faith in Jesus or he would never be using his name. Furthermore, the reading suggests that the exorcisms he has performed have been successful. This is precisely the response Jesus gives. Unlike Moses, he does not question the motivation of his close companion. He merely authenticates the right of the other man to cast out demons. Jesus points out that this man is not an enemy, nor are the exorcisms he is performing in any way undermining his own ministry. On the contrary, they may be contributing to it. What is important is that the work of the reign of God be done; not who does it. It is clear that this first part of the gospel resembles the first reading. They both teach that God can fulfil himself in many and unexpected ways. Our duty as Christians is to discern the Spirit of God at work within and outside the Church. In the first reading two people, Eldad and Medad, were not among the group of people who received a part of the Spirit formally endowed on Moses. They, however, were given to prophesying in the same manner as those who shared in the gift of prophecy of Moses. These two biblical incidents also wish to impart to us these other important lessons. First, we should condemn and avoid all types of fanaticism, be it religious, political, ideological or social. A fanatic is the one who does not stop at not accepting any person who does not belong to his or her group but goes on to attack and injure the person. He shuts his eyes to whatever good others do and condemns it. He holds his opinion and ideas to be right always. Fanatics within the Church think that they are the only recipients of the Holy Spirit. Another lesson that we are supposed to take home from the first reading and the first part of the gospel is that the Spirit of God blows freely and manifests his gifts within and outside the Church. We need to be open to this fact so as to appreciate the workings of the Spirit especially when He manifests himself “outside our group”. We should be able, especially if we are imbued with the real Holy Spirit, to rejoice in the good works of love He does even among and through non believers.
One other lesson we can take home from the gospel of today is Jesus’ justification of works of mercy performed in his name. Not only are they commendable, but they will also be highly rewarded regardless of how insignificant they may appear. Giving a cup of water may not sound like a momentous deed, but its implications are far-reaching. In a world where water is scarce it can become the difference between life and death. In this passage, the act of giving water is the symbol for any kind of good deed.
Jesus next warns against scandalous acts. To whomever the expression little ones is referred, the stern warning is the same. Those who cause Christians to sin will be severely punished. Jesus is probably addressing the disciples when he instructs them to take even drastic means, if necessary, as a precaution against falling into sin. As important as hands, feet and eyes may be for engaging in all aspects of life, one can dispense with them, if they jeopardise the possibility of enjoying life in the reign of God. The alternative to this privileged enjoyment is exile in Gehenna, a valley just outside the city of Jerusalem where the early Canaanites offered human sacrifice. The Israelites turned this sacrilegious site into a garbage heap where refuse was constantly being burnt. The stench that arose from this site was a constant reminder of corruption. Gehenna became the symbol of the unquenchable punishing fires of the afterlife.
Saint James, in the second reading, takes on the topic of wealth. The depiction of the plight of the wealthy does not include an admonition to change their ways so that their misfortune will be reversed. The lesson to be learned from this sorry situation is the precariousness of wealth. It is not lasting. There is impermanence to everything. Clothing will be moth-eaten and precious metals will corrode. It is, therefore, foolish to put ones trust in those things that do not endure, and the rich have done just that. The wealthy have foolishly and ravenously hoarded the treasures of the earth. Preoccupied with their own comfort, they have ignored the needs of others. Clothes are moth-eaten when they are not worn. This suggests that the wealthy have not only amassed more than they need, but they have failed to share their abundance with those who suffer want. The same is true about their gold and silver. Although these metals do not really rust as the reading suggests, the description emphasizes the lack of generosity on the part of the wealthy. They have been busy accruing money rather than sharing it with the poor, and this selfish attitude will be a testimony against them. The reference is probably to the final judgment, when both their foolishness in storing up treasures and their greed in not sharing the wealth will condemn them.
The second part of the reading reveals that the rich have gained their wealth at the expense of those under their employ. They have exploited their workers, holding back their wages. Such victimization is particularly loathsome in Israel, since the very event that shaped them into a people was their deliverance from indentured slavery in Egypt. The parallel between the early Israelites and the workers in this account is undeniable. Both groups worked for ruthless overlords; both groups cried out to God; both groups were heard. James depicts the unscrupulous people foolishly enjoying their wealth and comfort, oblivious that they are really being fattened for the day of slaughter, the impending day of judgment. They do not know it, but their self-indulgence works to their own ruin. Once again their wickedness and their foolishness intersect. James does not really denounce wealth as such. What he condemns is the injustice and inhumanity that so frequently accompany it. In his teaching, James merely promises that those who have benefited from their exploitation of the vulnerable will reap the fruits of their sin. This warning stems from a belief in God’s justice. Just as we believe that God will not allow the righteous to go unrewarded, so we are confident that neither will the wicked escape punishment. May we pray in today’s Eucharistic celebration for the gift of the Holy Spirit that will enable us discern the works of God any where being performed by any body and also the wisdom of God to use the God given wealth unselfishly to the benefit of our needy neighbours. Happy Sunday! +John I. Okoye
One other lesson we can take home from the gospel of today is Jesus’ justification of works of mercy performed in his name. Not only are they commendable, but they will also be highly rewarded regardless of how insignificant they may appear. Giving a cup of water may not sound like a momentous deed, but its implications are far-reaching. In a world where water is scarce it can become the difference between life and death. In this passage, the act of giving water is the symbol for any kind of good deed.
Jesus next warns against scandalous acts. To whomever the expression little ones is referred, the stern warning is the same. Those who cause Christians to sin will be severely punished. Jesus is probably addressing the disciples when he instructs them to take even drastic means, if necessary, as a precaution against falling into sin. As important as hands, feet and eyes may be for engaging in all aspects of life, one can dispense with them, if they jeopardise the possibility of enjoying life in the reign of God. The alternative to this privileged enjoyment is exile in Gehenna, a valley just outside the city of Jerusalem where the early Canaanites offered human sacrifice. The Israelites turned this sacrilegious site into a garbage heap where refuse was constantly being burnt. The stench that arose from this site was a constant reminder of corruption. Gehenna became the symbol of the unquenchable punishing fires of the afterlife.
Saint James, in the second reading, takes on the topic of wealth. The depiction of the plight of the wealthy does not include an admonition to change their ways so that their misfortune will be reversed. The lesson to be learned from this sorry situation is the precariousness of wealth. It is not lasting. There is impermanence to everything. Clothing will be moth-eaten and precious metals will corrode. It is, therefore, foolish to put ones trust in those things that do not endure, and the rich have done just that. The wealthy have foolishly and ravenously hoarded the treasures of the earth. Preoccupied with their own comfort, they have ignored the needs of others. Clothes are moth-eaten when they are not worn. This suggests that the wealthy have not only amassed more than they need, but they have failed to share their abundance with those who suffer want. The same is true about their gold and silver. Although these metals do not really rust as the reading suggests, the description emphasizes the lack of generosity on the part of the wealthy. They have been busy accruing money rather than sharing it with the poor, and this selfish attitude will be a testimony against them. The reference is probably to the final judgment, when both their foolishness in storing up treasures and their greed in not sharing the wealth will condemn them.
The second part of the reading reveals that the rich have gained their wealth at the expense of those under their employ. They have exploited their workers, holding back their wages. Such victimization is particularly loathsome in Israel, since the very event that shaped them into a people was their deliverance from indentured slavery in Egypt. The parallel between the early Israelites and the workers in this account is undeniable. Both groups worked for ruthless overlords; both groups cried out to God; both groups were heard. James depicts the unscrupulous people foolishly enjoying their wealth and comfort, oblivious that they are really being fattened for the day of slaughter, the impending day of judgment. They do not know it, but their self-indulgence works to their own ruin. Once again their wickedness and their foolishness intersect. James does not really denounce wealth as such. What he condemns is the injustice and inhumanity that so frequently accompany it. In his teaching, James merely promises that those who have benefited from their exploitation of the vulnerable will reap the fruits of their sin. This warning stems from a belief in God’s justice. Just as we believe that God will not allow the righteous to go unrewarded, so we are confident that neither will the wicked escape punishment. May we pray in today’s Eucharistic celebration for the gift of the Holy Spirit that will enable us discern the works of God any where being performed by any body and also the wisdom of God to use the God given wealth unselfishly to the benefit of our needy neighbours. Happy Sunday! +John I. Okoye
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