Through this Eucharistic Celebration, may you be bestowed, both with the gift of God’s type of generosity that will enable you give as He gives, and the grace of humility that will help you realise that whatever you have is a gift received from God, and then extend these gifts to others. Happy Sunday +John I. Okoye.
DOCTRINE AND FAITH
(Sirach 3,17-18.20.28-29;
Hebrews 12,18-19.22-24a; Luke 14,1,7-14: 22nd Sunday of Year C, 2019)
These few verses of the first reading, Sirach 3,17-18, 20. 28-29, provide us with a short discourse on humility. The introductory verse, My son be gentle in carrying out your business, may, at first, sound as if the motive for humility is purely utilitarian: so that you might be loved more than those who give gifts. However, this discourse is not lacking in religious motivation, for humility is said to find favour in God. It is clear from the text that the advice given here is not meant for those who lack standing in the community. It, instead, insists that one's humility should increase as one's status does. The author further admonishes the student to be content with possible things: Don't reach for what exceeds your grasp; don't try to do what is beyond your strength. Since this is a discourse on humility, the implication is that one might attempt to do this in order to promote one's reputation in the eyes of others. The reading ends with a proverbial comparison that implies that as water quenches fire, so alms atone for sin. Both water and alms wipe out what is detrimental. It is clear that this particular proverbial saying promotes the giving of alms. Taken together, the advice contained in this passage directs the student to develop an attitude of humility regardless of status within the community and to meet the needs of the less fortunate. It is good counsel for all, regardless of one's social standing.
The second reading, Hebrews 12,18-19.22-24a, contains a comparison between ancient Israel's experience of God on Mount Sinai and the eschatological experience of God on the transformed Mount Zion. Both scenes are cultic in character but engender very different religious responses. Though, a covenant was established between the Israelites and God at Sinai, the author claims that all the attendant elements (mostly theophonic) discouraged real access to and encounter with the divine. On the other hand, the encounter with God on Mount Zion described here is unique. Zion, along with the city of Jerusalem within which it stood, was considered the special dwelling place of God on earth. Unlike the experience on Sinai, this theophany on Zion is surrounded with festive celebration. Here we find angels, the assembly (ekklesia) of the firstborn of heaven and the spirits of the just. God is here as judge and Jesus is here as mediator of the new covenant.
The events, depicted in today’s gospel reading for this Sunday, Luke 14,7-14, take place on the Sabbath during dinner at the home of one of the leading Pharisees. Sabbath dinners were occasions for inviting guests who were not family members. This explains why Jesus was present. Furthermore, such gatherings were times for theological discussion and, in the case of Jesus, an opportunity for the religious leaders present to put his orthodoxy to the test. Finally, the saying with which the episode closes would have been of great interest to Pharisees, who believed in resurrection. The text says Jesus was watched by the other guests at the dinner. However, he is the one who found fault, and also delivered two ethical directives, one intended for the guests and the other for the host. He first told a parabolic story that addressed proper placement at banquets. This was an important issue for a society preoccupied, as was Israel of the day, with questions of honour and shame. One's place at table was indicative of the degree of honour with which the host regarded the guest. The story shows the folly in presuming importance at a public banquet. It may be that another guest will arrive and be given a higher place of honour, and then one will be shamed into taking a less significant seat. Jesus does not criticise this practice. Instead, he finds fault with the arrogant attitude of those who think they are more important than they really are. He actually seems to uphold the practice, admonishing the guests to take lower seats so they can glory in the public acclaim that will be theirs as they move to places of greater honour. This is the society of which he is a member, and he uses its social practices to make his points. This first part of his instruction ends with an admonition that seems to turn priorities upside down. Societies that are driven by questions of status seldom advocate humbling oneself. In fact, the contrary is usually true; they humble others in order to exalt themselves. What Jesus advocates is just the opposite. He would have people humble themselves and refrain from self-exaltation so they can be exalted by God rather than by others. Turning to the host, Jesus criticises the practice of inviting to a banquet only those who are able to reciprocate in kind. There is no generosity in giving to those who can repay. Rather, give to the poor and to those in need, the very people who could in no way advance one's sense of honour but who might in fact undermine one's reputation. Inviting the needy will show that one's generosity comes from the kind of open attitude toward others that Jesus preached. Both parts of Jesus' teaching in this account challenge the prevailing principles of honour and shame. Jesus first redefines what is honourable behaviour, and then he redefines who are honoured guests. Insisting that the kind of behaviour he is advocating will be rewarded at the resurrection implies that one's status is determined by God, not by some biased social convention. The people at table have come to observe him carefully. The reading does not tell us how they responded to his teaching.
The overarching theme for this Sunday is generosity in giving. The particular focus is the invitation to share in a meal that celebrates community. The readings describe the attitudes we should have when we give and when we receive. They emphasise the undesirability of merely a sense of reciprocity and the desirability of humble and unconditional openness. The readings bring out to the fore God's bounteous generosity. The exquisite nature of God is seen in the extravagant generosity with which God gives gifts. This is described in the psalm through imagery that captures both its boundlessness and its universal scope. Like the rain that falls on the entire landscape, the blessings of God are showered on all. The chief recipients are those who are not only needy but who have no way of repaying the blessings bestowed. In other words, these blessings are true gifts. They have not been earned, nor can they be repaid. Such is the nature of God's giving. God's openness to include all is also seen in the reading from the letter to the Hebrews and in the gospel. All are invited to approach the heavenly city; the heavenly banquet will be open to the poor and to those who have no way of repaying. Neither status nor worldly possessions nor accomplishments is an adequate coin of recompense. The only recompense acceptable is a heart open to receive. Only God can give gifts in this way, because only God has an infinite supply of blessings to give and no need to receive in return. Yet we are admonished to be generous in this way. In the gospel we are told to open our tables and our hearts to those who are unable to respond in kind. There are to be no restrictions on our openness to others, on the generosity with which we give of ourselves and our possessions. We must be as prodigal in our generosity as God has been toward us. Only those who are humble can receive the gifts of God. Only those who can acknowledge that they are needy possess the openness necessary to realise that God's blessings are gifts freely given, not compensation for a job well done. Humility is the prerequisite for receiving gifts. Without a humble spirit we are unable to receive gifts as gifts. This is because we are either too proud or we do not know how to receive with the open hearts of children, who never think they must return in kind. This is the kind of humility recommended by Sirach. This is the kind of humility possessed by the disadvantaged pictured in the gospel. It is very difficult for most people to be humble receivers of gifts. We have such a need to return the favour. These readings do not encourage a kind of selfishness that only wants to get without giving. Rather, they are calling our attention to a fundamental characteristic of human nature, a characteristic very difficult to admit. That is, because of our finite natures we need more than we can give. Despite the magnificent accomplishments we have achieved, we are really dependent on the goodness of others. While the exchange of gifts may be a common and, indeed, noble practice, in those areas of life that are most important we must be humble receivers. We receive life, we receive love, we receive forgiveness, all because the other is generous, not because we deserve it. Another side of the coin of giving is that we have to give as we have received. As we have received from the bounty of God, so we are called to give to others. Only those who have received with a humble spirit can give with the generosity of God, for they know they do not deserve God's goodness, so they do not require anything from those to whom they give. There is no quid pro quo, no this for that. Everything is freely given and humbly received. The blessings of God are given to us so we in turn can give them to another. It is like love that is not really love until it is given to another. We live within this paradox of receiving and giving, and we are transformed as the process unfolds. May we, in today’s Eucharistic celebration, be bestowed with the gift of the type of God’s generosity that will enable us give as he gives and the grace of humility that will help us realise that whatever we have is a gift received from God and that we are vehicles of getting these gifts reach others. Happy Sunday! +John I. Okoye
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