DOCTRINE AND FAITH
(Genesis 18,1-10a; Colossians 1,24-28; Luke 10,38-42: 16th Sunday of the year C, 2019)
(Genesis 18,1-10a; Colossians 1,24-28; Luke 10,38-42: 16th Sunday of the year C, 2019)
The reading from the book of Genesis, follows a classic story that was well known in the ancient Near East. In it, heavenly beings come in disguise to a humble home, receive hospitality from those living there, and reward that family with the announcement of the future birth of a child. Israel made use of this form in telling the story of the promise of a child to Abraham, whose name means father of a multitude of nations (cf. Gen 17,5). The context and theme of the account is nomadic hospitality. In the narrative, as soon as Abraham sees the men, he goes out to them and compels them to accept his hospitality. It would be a breach of etiquette if he did not act in this way, just as it would be a breach of etiquette if they had refused his overtures. Refusal by either side could be properly interpreted as a threat to the safety of the other. Upon receiving guests, the host was bound to refresh them and to offer them food and drink, the quality of which indicated the degree of importance the host accorded the guest. Abraham is portrayed here as the perfect host. In the concluding section of the story one of the visitors, presumably a perfect stranger, foretells the birth of Sarah's son. Sarah's significance is clear. First, she is named rather than merely identified as Abraham's wife. Second, the child is identified as her son rather than Abraham's. Obviously this woman will play an important role in the life of her son. All of this points to the extraordinary nature of the yet unborn child. His birth is mysteriously foretold by strangers who appeared from out of the desert and who not only know his mother's name but identify him with her.
The second reading, Colossians 1,24-28, contains two important themes: the sufferings Paul endures, and his ministry to the Gentiles. Paul's teaching about his own sufferings is an issue that has generated much discussion. That he rejoices in these sufferings should not surprise us, for he believes they will benefit the Colossian Christians. The question arises when he claims that the sufferings (pathema) of his own flesh (sarx) fill up what is lacking in the afflictions (thlipsis) of Christ's body (soma). The vocabulary itself indicates that the body of Christ is clearly something other than his physical being. It is the Church. Therefore, Paul is saying that his own physical sufferings contribute to building up the Church which Christ, the Messiah came to inaugurate. Paul would never say that the sufferings of Jesus were in any way lacking in their atoning efficacy. Rather, he believed that, joined to Jesus, his own sufferings had merit and could be seen as part of the sufferings that would inaugurate the messianic age (a future coming according to Jewish tradition; a present as well as future reality in Christian faith). This is why Paul can claim to rejoice, regardless of the agony he might be enduring. They are hastening the time of ultimate eschatological fulfilment. The second point of Paul’s teaching is on stewardship which consists in preaching the word of God, specifically the doctrine of salvation to the Gentiles. He considers this a mystery hidden for ages. He did not apportion any blame to those Jews or Christians who reject the idea that Gentiles can be saved without having first to convert to Judaism. The Gentiles are included along with the other holy ones, for according to Paul, all those who have been baptised have been transformed in Christ; they are the saints. Having tasted the glory of Christ at the time of their baptism, they await in hope the fullness of that glory. Ultimately the real message that Paul proclaims is Christ the risen Lord. As steward of the household, it is Paul's responsibility to make sure that in the domain of his ministry everything is erfect. 
The gospel story in Luke 10, 38-42 is the vignette about the sisters Martha and Mary. The first thing that strikes one in the narrative is the question of gender. In several ways the scene depicted is extraordinary. It is Martha who welcomes Jesus into her house. Though the explanation for her ownership is not given here. In many patriarchal societies ownership by a woman is unusual though not impossible. Jesus is portrayed as interacting alone with women who are not members of his family, thus challenging that restrictive taboo. Mary's depiction is important. She is seated at Jesus' feet, the customary place of a disciple, and she is listening to his words, a technical phrase that connotes either the fundamental proclamation of the good news or the instruction that flows from it. Here the faithful disciple is a woman. For her part Martha is not only overwhelmed with the traditional house hold duties of a woman, she is also fulfilling the customary responsibilities of hospitality. She is distracted from attending to Jesus' words by her service (diakonia), a word that came to have specific ministerial connotations. Just as in last Sunday's gospel Jesus chose the figure of a despised outsider as an example of unselfish neighbourliness, so today we have women as examples of two different forms of ministerial activity. In their own ways both sisters are faithful disciples of Jesus, one listening to his word and the other performing service. It is this very difference that is the source of the tension in the story. The text does not say Martha wants to sit at the feet of Jesus; it states that she wants her sister to share in the responsibilities of service. Martha points out to Jesus his apparent indifference and then gives him directions for remedying the situation. Jesus is being asked to do more than intervene in a domestic squabble. He is being called on to decide which responsibility of the disciple takes precedence over the other. Jesus' response, though clearly stated, is somewhat ambiguous. What exactly is the better part that Mary chose? Is it reflection over action? Is it a choice for the things of God over basic human needs? The context of the story might give us a clue to the meaning of Jesus' response. It opens with a statement about hospitality. Martha welcomes Jesus into her house. Might the answer be as simple as this: is true hospitality found in giving personal attention to the guest rather than in being distracted from that person by the duties associated with hospitality? Last Sunday we saw that attention to the person in need is to be preferred over the fulfilment of one's responsibilities, regardless of how noble those responsibilities might be. We also saw that when one's priorities are in order, one need not choose one obligation to the exclusion of the other. The story of Martha and Mary seems to be another example of this principle. The better part is to be attentive to the person. This attentiveness will eventually express itself in appropriate service. The readings for this Sunday might all be reflected upon under the heading of openness in the form of hospitality. When we think of discipleship and hospitality we normally focus on how disciples are accepted by others. In today’s readings we see Abraham and then Martha offering their hospitality. What lessons of discipleship can be learned from these readings? First and foremost we see how important openness is, for in each case those to whom the hospitality was offered were divine visitors in human form. Martha may have known that it was the Lord she was entertaining, but initially Abraham did not recognise the true nature of his visitors. We can never be sure under what guise God will come to us. It could be the person on the street who asks for directions, or the beggar on the sideway asking for alms and little money for pure water, or the one who comes to our place of work to engage the service we provide. It may be the friend who comes to dinner or the co-worker who acts in a way we did not expect. It may be a sick one in the neighbourhood who managed to craw out from her dungeon to ask for one favour or the other. God comes into our lives in unexpected ways, and we must have an open attitude of hospitality if we are to receive the blessings that might come with such visits. If our hospitality is genuine, we will share the best we have to offer. We will offer our time, our resources, experiences, and we will do what we can to meet the needs of those who come to us. Perhaps one of the greatest challenges disciples face today is finding the right balance between the tasks we have to accomplish and the needs of the people we serve. The tension between Martha and Mary illustrates how difficult this is. Martha was busy with the legitimate responsibilities of hospitality, but her complaint showed she was more concerned about her duties than her guest. With all the responsibilities we carry today, it is so easy to lose sight of the people involved. Parents can be so overwhelmed with the demands of making a living that they have little time for those for whom they are making the living. Doctors can be so intent on curing the illness that they are insensitive to the fears of the one who is ill. Priests and missionary workers can be so overworked with administrative duties that they have little time for pastoring and giving personal attention to individuals they guide. All these du ties are important, but not as important as the people for whom we do them. How hospitable are we to the people who come to us? We should also bear in mind that the effort to be hospitable could give rise to some personal discomforts and sufferings. In this regard we take cue from Paul who gloried in his suffering and who saw it as a way of making the reign of God realisable now and in the future. May the good Lord during the Eucharistic Celebration of this Sunday shower us with the graces to enable us be good and hospitable disciples who are open and disposed to receive and entertain him in the people we meet in the course of our daily life activities. Happy Sunday! +John I. Okoye
(graphics by chukwubike)
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