DOCTRINE AND FAITH
(Jeremiah 1,4-5, 17-19; 1 Cor 12,31-13,3; Luke 4,21-30: 4th Sunday of the Year, Year C)
The first reading is the call narrative of prophet Jeremiahwhich indicates his destiny even before he was born. For the exercise of his ministry, Jeremiah is told to get ready for some ordeal, and the ordeal is the proclamation of the word of the Lord. It is not going to be an easy task. The Lord tells Jeremiah not to fear and then explains why there will be no need for fear. God will fortify the prophet as one would fortify a city. Jeremiah's assailants will be the very people to whom he is sent to prophesy. They will not be merely unresponsive, they will vigorously fight Jeremiah. That is why he must prepare himself for battle. The passage ends with words of encouragement. His adversaries will not prevail against the prophet, because the Lord will be with him. With the strength that God will give him, he will be able to endure.
Paul's praise of love (agape) in the second reading is one of the best-known biblical passages. This is not only the greatest of all spiritual gifts, but it is one all can possess. In last Sunday's reading Paul spoke of the importance of several functions within the community. In this Sunday's reading he dismisses them as empty if they do not issue from love. He seems to order the gifts from the least important to the self-sacrificing service of others. As beneficial as tongues and prophecy and wisdom and knowledge and faith and generosity and even martyrdom may be, without love they are nothing. It is not that these gifts or functions are without value. It is, rather, that their value is transitory. It is only love that will never cease to be. Paul personifies rather than describes love, and he does it in both positive and negative fashion. By stating what love is not, Paul is also suggesting what his hearers or readers really are: jealous, pompous, rude, quick-tempered. By indicating what love is, he is intimating that his hearers or readers could be patient, kind, and forbearing. While on the one hand, to love like this may appear an almost impossible task, on the other hand, we must remember that such love is a gift from God.
In the gospel reading, the Scripture to which Jesus refers in this reading is a passage from Isaiah read as part of last Sunday's gospel (cf Isa 61,1-2). It announced the eschatological age of fulfilment. It provides a glimpse into the kind of Messiah Jesus will be, namely one who will refashion society for the sake of the oppressed. The response of those in the synagogue who heard Jesus is curious. At first they speak highly of him and are amazed at his words, but later in the episode they drive him out of the city to the brow of a hill to hurl him down. Some interpreters say their initial acceptance was superficial. Others believe they turned against him because of the proverb he quoted. The people of Nazareth may have wanted Jesus to perform in their midst wonders like those they heard he had done elsewhere. The proverb would then mean: Perform miracles of healing at home. Jesus seems to have understood it this way, for he goes on to show that the people at home have no advantage over those who belong somewhere else. The woman in the Elijah story (cf 1 Kings 17,1-16) and the leper in the Elisha narrative (2 Kgs 5, 1-14) were both Gentiles. Jesus has taken his examples of universalism to the extreme. The people of Nazareth may have envied other Jewish cities that had benefited from Jesus' power when they themselves had not, but Jesus suggests that God even goes beyond the confines of Israel into the territory of the Gentiles. Like the woman of Zarephath, Gentiles are open to the prophets of God; as with the Syrian leper, the healing power of God reaches out to them. This is what filled the people in the synagogue with fury. To think that the prophetic promise of fulfilment or the saving power of God would be extended to the Gentiles was, in their estimation, pure blasphemy. In indignation they rose up against Jesus. This response gives us a second insight into the kind of Messiah Jesus will be. Not only will he fulfil the role of the prophet who announces the advent of the age of fulfilment, but he will also be rejected, as were the other prophets. Jesus is not accepted by his people because he preaches that he has come not merely for them but for any who will open themselves to his teaching. In fact, the point he makes in each of his examples is not that the Gentiles will join the Jews in their experience of God's goodness but that this goodness comes to the Gentiles instead of the Jews. They are bypassed. This is a bitter message for a chosen people to hear, and they respond with fury.
This Sunday could be considered a continuation of our reflection on the major themes of last Sunday. Last week's gospel stopped short with Jesus' interpretation of the prophetic passage read during the synagogue service. Looking only at the themes of last week, we considered the possibility of a positive reaction to the word of God proclaimed. This week we see the shocking reaction of those who heard Jesus' words, and we realize the complexity of any response. In our moments of fervor we might wholeheartedly answer yes to the word of God, but in reality that yes is seldom uncomplicated. Even those who heard Jesus were first amazed at his words and then later sought to throw him off a cliff. They turned too quickly from their initial appreciation of him. A similarly complex situation existed in the life of Jeremiah. He was told of the great honour that was his as a prophet of God, called even before he was born. Yet he would have to fight against the people to whom he would be sent, the entire people of Judah-political rulers, priests, and people. The very people one would think should welcome his ministry are the ones who fight against him. Jeremiah is told that in the face of their resistance and their active opposition he will be preserved by God. God's ways are sometimes as complex as our responses to them. As important as keen insight, total commitment, and courage are the greatest response to the challenge presented us by the word of God is love. Despite the struggles that accompany its proclamation, despite the misunderstanding it might cause, the word of God cannot be silenced. Neither Jeremiah nor Jesus recoiled from the implications of their call, regardless of the resistance they experienced. Instead, they entered even more deeply into the call to love. Lest he brood over his injuries, Jeremiah is reassured of God's protection. And, without aggressively demonstrating his strength when he was threatened with harm, Jesus exhibited patience and kindness. Both men bore and endured their bitter misfortunes. This is the image placed before us as an example for us to follow. The call to discipleship is a call to live in the eschatological age inaugurated by Jesus. In its own way it is to that reality Jeremiah was called; it is to that same reality we are all called; finally, it is this age of fulfilment that Jesus manifests in his power and glory. Returning again to the themes of last Sunday, we can say with certainty that God calls us to a new way of living. We may be dismayed under the suffering it could cause us, but we will not be left alone in our distress. As God was with Jeremiah, so we can depend upon God to be with us in our need. We must remember that however we do react, our response must be born out of love. May God in the Eucharistic Celebration of this Sunday bestow us with love, the most important of the theological virtues! Happy Sunday! +John I. Okoye
The first reading is the call narrative of prophet Jeremiahwhich indicates his destiny even before he was born. For the exercise of his ministry, Jeremiah is told to get ready for some ordeal, and the ordeal is the proclamation of the word of the Lord. It is not going to be an easy task. The Lord tells Jeremiah not to fear and then explains why there will be no need for fear. God will fortify the prophet as one would fortify a city. Jeremiah's assailants will be the very people to whom he is sent to prophesy. They will not be merely unresponsive, they will vigorously fight Jeremiah. That is why he must prepare himself for battle. The passage ends with words of encouragement. His adversaries will not prevail against the prophet, because the Lord will be with him. With the strength that God will give him, he will be able to endure.
Paul's praise of love (agape) in the second reading is one of the best-known biblical passages. This is not only the greatest of all spiritual gifts, but it is one all can possess. In last Sunday's reading Paul spoke of the importance of several functions within the community. In this Sunday's reading he dismisses them as empty if they do not issue from love. He seems to order the gifts from the least important to the self-sacrificing service of others. As beneficial as tongues and prophecy and wisdom and knowledge and faith and generosity and even martyrdom may be, without love they are nothing. It is not that these gifts or functions are without value. It is, rather, that their value is transitory. It is only love that will never cease to be. Paul personifies rather than describes love, and he does it in both positive and negative fashion. By stating what love is not, Paul is also suggesting what his hearers or readers really are: jealous, pompous, rude, quick-tempered. By indicating what love is, he is intimating that his hearers or readers could be patient, kind, and forbearing. While on the one hand, to love like this may appear an almost impossible task, on the other hand, we must remember that such love is a gift from God. In the gospel reading, the Scripture to which Jesus refers in this reading is a passage from Isaiah read as part of last Sunday's gospel (cf Isa 61,1-2). It announced the eschatological age of fulfilment. It provides a glimpse into the kind of Messiah Jesus will be, namely one who will refashion society for the sake of the oppressed. The response of those in the synagogue who heard Jesus is curious. At first they speak highly of him and are amazed at his words, but later in the episode they drive him out of the city to the brow of a hill to hurl him down. Some interpreters say their initial acceptance was superficial. Others believe they turned against him because of the proverb he quoted. The people of Nazareth may have wanted Jesus to perform in their midst wonders like those they heard he had done elsewhere. The proverb would then mean: Perform miracles of healing at home. Jesus seems to have understood it this way, for he goes on to show that the people at home have no advantage over those who belong somewhere else. The woman in the Elijah story (cf 1 Kings 17,1-16) and the leper in the Elisha narrative (2 Kgs 5, 1-14) were both Gentiles. Jesus has taken his examples of universalism to the extreme. The people of Nazareth may have envied other Jewish cities that had benefited from Jesus' power when they themselves had not, but Jesus suggests that God even goes beyond the confines of Israel into the territory of the Gentiles. Like the woman of Zarephath, Gentiles are open to the prophets of God; as with the Syrian leper, the healing power of God reaches out to them. This is what filled the people in the synagogue with fury. To think that the prophetic promise of fulfilment or the saving power of God would be extended to the Gentiles was, in their estimation, pure blasphemy. In indignation they rose up against Jesus. This response gives us a second insight into the kind of Messiah Jesus will be. Not only will he fulfil the role of the prophet who announces the advent of the age of fulfilment, but he will also be rejected, as were the other prophets. Jesus is not accepted by his people because he preaches that he has come not merely for them but for any who will open themselves to his teaching. In fact, the point he makes in each of his examples is not that the Gentiles will join the Jews in their experience of God's goodness but that this goodness comes to the Gentiles instead of the Jews. They are bypassed. This is a bitter message for a chosen people to hear, and they respond with fury. 
This Sunday could be considered a continuation of our reflection on the major themes of last Sunday. Last week's gospel stopped short with Jesus' interpretation of the prophetic passage read during the synagogue service. Looking only at the themes of last week, we considered the possibility of a positive reaction to the word of God proclaimed. This week we see the shocking reaction of those who heard Jesus' words, and we realize the complexity of any response. In our moments of fervor we might wholeheartedly answer yes to the word of God, but in reality that yes is seldom uncomplicated. Even those who heard Jesus were first amazed at his words and then later sought to throw him off a cliff. They turned too quickly from their initial appreciation of him. A similarly complex situation existed in the life of Jeremiah. He was told of the great honour that was his as a prophet of God, called even before he was born. Yet he would have to fight against the people to whom he would be sent, the entire people of Judah-political rulers, priests, and people. The very people one would think should welcome his ministry are the ones who fight against him. Jeremiah is told that in the face of their resistance and their active opposition he will be preserved by God. God's ways are sometimes as complex as our responses to them. As important as keen insight, total commitment, and courage are the greatest response to the challenge presented us by the word of God is love. Despite the struggles that accompany its proclamation, despite the misunderstanding it might cause, the word of God cannot be silenced. Neither Jeremiah nor Jesus recoiled from the implications of their call, regardless of the resistance they experienced. Instead, they entered even more deeply into the call to love. Lest he brood over his injuries, Jeremiah is reassured of God's protection. And, without aggressively demonstrating his strength when he was threatened with harm, Jesus exhibited patience and kindness. Both men bore and endured their bitter misfortunes. This is the image placed before us as an example for us to follow. The call to discipleship is a call to live in the eschatological age inaugurated by Jesus. In its own way it is to that reality Jeremiah was called; it is to that same reality we are all called; finally, it is this age of fulfilment that Jesus manifests in his power and glory. Returning again to the themes of last Sunday, we can say with certainty that God calls us to a new way of living. We may be dismayed under the suffering it could cause us, but we will not be left alone in our distress. As God was with Jeremiah, so we can depend upon God to be with us in our need. We must remember that however we do react, our response must be born out of love. May God in the Eucharistic Celebration of this Sunday bestow us with love, the most important of the theological virtues! Happy Sunday! +John I. Okoye
(Pictures by Chukwubike OC)
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