As you participation in this Eucharistic Celebration, may you be granted the grace to fully realise that you are not alone in your commitments and struggles, and then continue to live your normal life in heroic ways, looking upon Christ, Who has gone before us in this race. Happy Sunday +John I. Okoye.
DOCTRINE AND FAITH (Jeremiah 38,4-6.8-10; Hebrews 12,1-4;
Luke 12,49-53: 20th Sunday of Year C: 2019)
The first reading for this Sunday is a drama of national crisis, prophetic involvement, and political power plays. The fate of the prophet Jeremiah seems to be in the hands of a vacillating king who is influenced first by the power establishment of Judah and then by a lone court official from the land of Cush (Ethiopia). Zedekiah, whose name is derived from the word for righteous (saddiq), was the last of the kings of Judah before the Babylonian Exile. He was no match for the political intrigues of his day, as can be seen in the first reading for this Sunday. The city in question is Jerusalem. It is under siege and seems to be losing the battle, as evidenced in the fact that there is no more food The princes are enraged because of the message Jeremiah had been preaching that demoralised the soldiers: He weakened the hands of the men of war. At a time of national crisis, as the nation was facing, such behaviour was an act of treason punishable by death. The princes prevail upon the king and thus he handed Jeremiah over to them. Here is an instance in which the word of God spoken by the prophet and the policies of the nation are in deadly conflict. In such a situation the one who speaks in God's name is likely to pay the price, exactly as happened in this case. The princes chose a death without bloodshed. The man who saved Jeremiah was a foreigner whose name means servant [ebed] of the king [melek] The unrest in the kingdom is almost tangible. Not only do the people have to contend with a nation mightier than themselves, but there is no stability in their own government, and they are divided over the matter of prophetic proclamation. In this passage Jeremiah appears to be the centre of contention.
The second reading from the letter to the Hebrews is an exhortation to endurance in which the author of skilfully employs the metaphor of a race. Just as the games were often held in a large stadium or amphitheater that could hold the crowds that came to watch, so Christians are surrounded by a great crowd of witnesses (martyrs). Just as athletes are spurred on by the cheers of the people in the stands, so too Christians are encouraged by those who have preceded them. Runners must strip themselves of anything that might encumber them. They must carry nothing that is not necessary for the race, and they must wear the kind of clothing that will allow free movement. This is true with regard to Christians as well. They should not be impeded by unnecessary weight, the heaviest burden being sin itself. To carry such a burden would deprive the runner of the freedom necessary to move swiftly or would make running so difficult that the runner would tire very quickly. Success in any athletic venture requires that one have a goal and that this goal be kept uppermost in the athlete's mind. The author insists that Jesus should be the goal continually held before the eyes of the runner. Like the witnesses in the stands, Jesus would urge the runner to strain further and further. He would do this because he has already run the race and won it. He faithfully endured both the cross and the opposition of others. Having been put to death, he now is seated triumphant in the place of honour in heaven next to God. He has run the race; now he enjoys the crown that is the reward for his success. As the runners begin to tire, they can look to him. This last point suggests that, like a marathon runner rather than a sprinter, the Christian runner is in for the long haul.
The picture Jesus paints of himself in this gospel passage of Luke 12,49-53 is troubling if we think of him merely as a gentle Messiah who came to spread peace throughout the world. Here he insists that his coming is comparable to a dramatic prophetic visitation. He says that he has come to cast fire on the earth, to be baptised, and to cause division at the very heart of human society. It is not that Jesus is eager for these disturbing events in themselves to unfold. Rather, he himself burns with zeal for the accomplishment of his earthly mission, which, in calling for radical change, will inevitably include such consequences. Along with casting fire, which will purify the earth, Jesus speaks of the baptism he will have to undergo. It is clear he is talking about the suffering and death he will endure. While he dreads it he also embraces it, for he knows it will be the avenue through which he will accomplish his mission. The linchpin that holds all the elements of this discourse together is the complex issue of division. While Jesus himself may have been a man of peace, the message he proclaimed was clearly divisive. Many of the claims he made cut to the core of the dominant social and religious custom and understanding of the time. He made demands on people that challenged them to the very heart of their being. He insisted that commitment to him and to his message must take precedence over any political and even kinship loyalties. This was the cause of the division described in the passage. Those who were originally bonded to each other by the closest human ties were often torn apart by loyalty to him. Some who were able to accept him and his teaching were even ostracised by those who did not. The animosity Jesus generated was also the cause of his own rejection and ultimate suffering and death. This teaching is presented from Jesus' perspective. However, from the perspective of the one hearing his teaching, it unfolds in the following manner. Jesus' teaching and his demands bring on the division and antagonism that in turn resulted in his death. His death was the baptism into which he was destined to be baptized. The fire of judgment that he cast was the inevitable consequence of the choice that was made in his regard. Its purifying flames separated those who accepted him from those who did not. There is no consoling conclusion to this discourse. Here Jesus has described the effects his teaching will have on others. It is for those who hear this message to decide which course of action they will choose.
The readings for this Sunday provide us with an opportunity to continue to meditate on various aspects of the theme of discipleship. We note first of all the cost of discipleship. We might wonder why anyone would want to be a disciple, because so much is demanded. As disciples we commit ourselves to values and principles that are not cherished by everyone. We can be misunderstood for our beliefs, even ridiculed. In fact, our lives may actually be a reproach to those who do not share our aspirations. There may be times when we must stand in opposition to others. All of this tends to alienate us. It could even place us at enmity with those we love. Yet, if we are genuinely committed, we realise there is also a price to pay if we are not faithful. It is very difficult to live with ourselves when we disregard our deepest convictions and ignore the promptings of God we experience within ourselves. As difficult as a life of faith may be, we know that such a life is the only way to live in this world. We realise that we do not control life. Rather, we are carried by it, and so we must make friends with its mystery and ambiguity. Fidelity may exact a dear price, but it is the only way open to us if we are to be true to ourselves and to God. Faced with the cost of discipleship, we are brought to the realisation that by ourselves we do not have the resources to pay it. We need assistance. The readings today remind us that we have the assistance we need. Both the reading from Jeremiah and the psalm assure us that God will stoop down and draw us out of the pit within which we find ourselves. We might find, as did the prophet, that this aid will come from places we have never expected. We may discover that those closest to us are not supportive, but there are others who appreciate the stands we take, the directions we set for ourselves. We may discover that while we lose some brothers and sisters, we gain others. The real support and assistance we get is from Jesus, who came to set the world and our hearts on fire. He endured the cross and gave us an example to follow. Actually, as disciples we do not have to do heroic deeds. We only have to live our normal lives in heroic ways. But people do that all the time. Daily we hear of ordinary people acting heroically. The grace of God is mediated to us through these people. Whether stranger or friend, they belong to the throng that surrounds us. Through them the grace of God can accomplish extraordinary feats. The author of the letter to the Hebrews assures us that there is a vast throng cheering us on as we run the race of discipleship. They are not merely spectators; they are those who have already run or are still running their own race. We are not alone in our commitment, in our struggle. There are many witnesses, many examples for us to follow. Some of these people may have already died, but their lives remain as testimony to the value of commitment. We may have known these people. They could be relatives who were examples of unselfish commitment to others. They could be strangers whose courage in the face of death has caused us to stand in awe. They could be people in the neighbourhood or the workplace whose friendliness brightened our day. This is the great crowd of witnesses that cheer us on. There are also many saints who are still alive, who continue to act in these ways. It is through them that God draws us out of the pit; it is through them that God comes to our aid. May we in the Eucharistic Celebration of today be bestowed with the grace to realise fully the true cost of being a follower of Christ and to live heroically the ordinary events of our lives focused on Jesus Christ. Happy Sunday! + John I. Okoye
(graphics by charles)
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