Twentieth Sunday of the Year: The Holy War Preach by Jesus

The new millennium has witnessed and continues to witness much violence. Hardly any day passes that we do not hear the sad news of violent aggression and brutality unleashed against innocent people somewhere around the world. To make matters worse, perpetrators of these acts of violence often try to justify these atrocities by claiming that they are fighting a holy war in God’s name. Think of the crusades, the Taliban in Afghanistan, Al Qaeda in Iraq, and the Lord’s Resistance Army in Uganda. Today’s readings are indeed a call to war: not a war against other people but a war against sin and corruption; not a war against people we perceive as evil, but a war against the evil one, the devil. Let us listen to these words of Jesus:

Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! From now on five in one household will be divided, three against two and two against three; they will be divided: father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law. (Luke 12:51-53)

Scholars tell us that Jesus is speaking here not about the purpose of his coming but about the inevitable consequence of his coming. Jesus came to reveal the true sons and daughters of God who listen to God’s word, and the children of this world who oppose God design. This divides all humankind into two camps, the camp of the godly and the camp of the ungodly. There is perpetual conflict, a state of war, between these two groups as one group strives to raise the world up to God and the other to pull it down to hell. These two groups do not live in two different parts of the world, they live side by side in the same neighbourhood, they live together under the same roof, and in fact the forces of good and evil often exist together in the same person.
The holy war to which Christ calls us, therefore, is not a war against people of certain nationalities or cultures, creeds or ideologies, but a war in which we first have to identify the forces for evil in our own persons and in the persons of those who are dear to us (father, son, mother, daughter, mother-in-law, daughter-in-law) and then declare an uncompromising war against these forces.
What are some of these evil forces that we are asked to war against? Well, why don’t we start with the Seven Deadly Sins: Pride (superiority complex), Covetousness (greed, seeking material prosperity at the expense of one’s soul), Lust (sexual abuse of minors, pornography, treating women as objects of pleasure), Anger (bitterness, hate, bearing grudges), Gluttony (excessive eating and drinking), Envy (self hate, rivalry), Sloth (seeking success without working for it). To these we can add the mother of all evils, injustice. If we declare war against these then we are fighting a holy war.
If we are at war then we should be prepared for some roughness. The enemy is also fighting against us and we may have to suffer some harm or hardship. Jeremiah in the first reading was fighting a holy war against the false prophets who prophesied only what the king and his officials wanted to hear. But Jeremiah stuck to the truth. And where did he end up? In a well of mud. But God sent a foreigner, an Ethiopian to come and save him. God never abandons His people. Jesus, our leader in God’s holy war did not escape the suffering and death on the cross. But on the third day God raised him to life victorious. God never abandons his people. He will not abandon us if we fight His holy war — the war against evil in ourselves and in the world.
With this thought that God never abandons his own, the author of Hebrews encourages us in the second reading to not grow weary or lose heart. We shall close with his words of advice:

Consider him who endured such hostility against himself from sinners, so that you may not grow weary or lose heart. In your struggle against sin you have not yet resisted to the point of shedding your blood. (Hebrews 12:3-4)

THE SOLEMNITY OF THE ASSUMPTION: THE GOSPEL OF JESUS AND MARY

There is an old story about a workman on a scaffolding high above the nave of a cathedral who looked down and saw a woman praying before a statue of Mary. As a joke, the workman whispered, "Woman, this is Jesus." The woman ignored him. The workman whispered again, more loudly: "Woman, this is Jesus." Again, the woman ignored him. Finally, he said aloud, "Woman, don't you hear me? This is Jesus." At this point the woman looked up at the crucifix and said, "Be still now, Jesus, I'm talking to your mother." Why do Catholics treasure Marian devotions and doctrines that their non-Catholic brothers and sisters do not? It is because, I think, the Catholic Church is trying to tell the full story, to proclaim the full gospel.

But isn't the gospel all about Christ and what he did and taught? Yes and no. The gospel is about Christ in the same way that the story of the Fall is about Adam. "For as all die in Adam, so all will be made alive in Christ" (1 Corinthians 15:22). That is why we call Christ the new Adam. But as soon as we say that, we become aware of a missing link. The story of the Fall is not only the story of Adam but the story of Adam and Eve. If Jesus is the new Adam, who then is the new Eve? Mary is the new Eve. Just as the full story of our Fall cannot be told without Eve, so also the full story of our Redemption cannot be told without Mary. There are many revealing parallels between the old Adam and Eve on the one hand and the new Adam and Eve, Jesus and Mary, on the other. Here are some of them.

• In the old order, the woman (Eve) came from the body of the man (Adam), but in the new order the man (Jesus) comes from the body of the woman (Mary).
• In the old order, the woman (Eve) first disobeyed God and led the man (Adam) to do the same, in the new order the woman (Mary) first said "Yes" to God (Luke 1:38) and raised her son Jesus to do likewise.
• Adam and Eve had a good time together disobeying God, Jesus and Mary suffered together doing God's will. The sword of sorrow pierced their hearts equally (John 19:34; Luke 2:35b).
• In the old order Adam and Eve shared immediately in the resulting consequences and punishments of the Fall. In the new order, similarly, both Jesus and Mary share immediately in the resulting consequences and blessings of the Redemption, the fullness of life with God; Jesus through the Ascension and Mary through the Assumption.

The doctrine of the Assumption teaches that at the end of her earthly existence, the Blessed Virgin Mary was taken up (assumed), body and soul, into heaven. That means, therefore, that there are two human bodies we know to be in heaven with God at this time: the human body of Jesus and that of Mary. In this doctrine we see the collaboration of man and woman in the work of our salvation all the way from the Fall to the Redemption to sharing in the fruit of Redemption in heaven. Without the Assumption to balance the Ascension, the man Jesus alone without the woman Mary would be enjoying the fullness of salvation with God and we would be telling only a part of the story. The Assumption is the ultimate proof of the equality of man and woman before God. It also shows the sacredness and eternal destiny of the human body, including the woman's body which is desecrated by pornography and the sex trade. The Assumption enables us to tell the full story, the full gospel that salvation is for all Men, male and female, and for the whole Man, body and soul.

Marian doctrine and devotion, properly understood and practised, does not lead believers away from, but rather more deeply into, the mystery of Christ. The woman in prayer who thinks that Jesus should keep still because she is talking with his mother has lost sight of the perfect harmony of wills and hearts between Mary and Jesus which we see most clearly in the Wedding Feast at Cana where Mary commands us: "Do whatever he (Jesus) tells you" (John 2:5).

NINETEENTH SUNDAY IN ORDINARY TIME: A LIGHT BEATING (Luke 12:32-48)

 An unskilled worker goes for a job interview and demands a pay higher than that demanded by skilled workers. When asked why he demands so much for his unskilled work he explains that because he is new to the job he would put in more effort and time than the skilled workers to do the same job. Therefore, he should be paid more. This is certainly an unusual way of reasoning. Booker T. Washington echoed a similar sentiment when he said, "I have learned that success is to be measured not so much by the position that one has reached in life as by the obstacles which one has overcome while trying to succeed." This rare way of thinking is reflected in today's gospel.

Today's gospel is on the theme of remaining faithful as we wait for the return of the Lord. Jesus uses two parables to make the point. First there is the Parable of t he Watchful Servants where Jesus encourages his disciples to be vigilant and ready for action as they wait for the coming of the Master. That he will come is certain, but when he will come no one knows. The Lord comes unexpectedly into our lives everyday through events and people we meet. But the ultimate, unexpected coming of the Lord in our lives is the moment of death. We should be watchful to recognise the Lord and prepared to meet him in the little unexpected opportunities of everyday life. This is the best way to prepare for the ultimate encounter with the Lord at the hour of death.

In the second parable, the Parable of the Faithful or Unfaithful Servant, Jesus reiterates the lesson of the first parable under the heading of faithfulness. He portrays two different attitudes of disciples in the absence of the Master. The wise disciple remains steadfast at his duty post even in the master's absence. The foolish disciple takes to a complacent lifestyle and takes the law into his own hands. The day of reckoning comes with the master's return. The faithful servant receives a promotion, the unfaithful one is "cut to pieces" and given a place with the unbelievers.

Jesus then goes on to expand and throw more light on the issue of reward and punishment.

That slave who knew what his master wanted, but did not prepare himself or do what was wanted, will receive a severe beating.
But the one who did not know and did what deserved a beating will receive a light beating. (Luke 12:47-48a)

We are all to familiar with the two groups in which disciples will be separated on judgment day: the sheep on the right and the goats on the left, the blessed and the accursed, the faithful and the unfaithful. But what is this extra teaching that Jesus gives here on those who will receive "a light beating?" Surely it is not the blessed in heaven for they receive no beating at all. And it is not the accursed in hell for they receive a severe beating.

Passages like this lead one to the conclusion that beside heaven and hell, there is an in-between state of remedial punishment. Catholic teaching calls it purgatory, a state of temporary, remedial punishment for believers who die in venial sin. They cannot be admitted to heaven directly because they have guilt and yet they cannot be consigned to everlasting punishment in hell because their sin is not mortal (1 John 5:16-17). Many Protestant Christians have a problem with the doctrine of purgatory. One reason for this is that the Reformation Bible does not include some of the books in the Catholic Bible, such as 2 Maccabees, which clearly support this doctrine. But the doctrine of purgatory makes sense, especially in light of biblical passages, such as today's gospel, that provide a third alternative to outright blessing and outright condemnation.

The doctrine of purgatory satisfies God's mercy as well as God's justice. It is good news to the struggling brother or sister who never quite seems to make it to the Christians ideals we all aim at. It is a great source of hope for us to know that even if we die in this imperfect, struggling state we may receive "a light beating" but we will still be admitted to the eternal happiness of heaven by and by.

A VISION FROM ABOVE (August 6, The Transfiguration of the Lord)

There is a mysterious story in 2 Kings that can help us understand what is going on in the transfiguration. Israel was at war with Aram, and Elisha the man of God was using his prophetic powers to reveal the strategic plans of the Aramean army to the Israelites. At first the King of Aram thought that one of his officers was playing the spy but when he learnt the truth he despatched troops to go and capture Elisha who was residing in Dothan. The Aramean troops moved in under cover of darkness and surrounded the city. In the morning Elisha’s servant was the first to discover that they were trapped in and feared for his master’s safety. He ran to Elisha and said, “Oh, my lord, what shall we do?” The prophet answered, “Don't be afraid. Those who are with us are more than those who are with them.” But who would believe that, when the surrounding mountainside was covered with advancing enemy troops? So Elisha prayed, “O Lord, open his eyes so he may see.” Then the Lord opened the servant's eyes, and he looked and saw the hills full of horses and chariots of fire all around Elisha (2 Kings 6:8-23). This vision was all that Elisha’s disciple needed to reassure him. At the end of the day, not only was the prophet of God safe but the invading army was totally humiliated. The Transfiguration of Jesus happened at a stage in his public ministry when he was pretty much in the same situation as Elisha. His foes were closing in on him and his disciples led by Peter were feeling very much like the servant of Elisha, afraid and anxious for their master’s safety. Just before the Transfiguration Jesus had asked his disciples whom the people and they themselves thought he was. Peter gave the correct answer the he was Christ the son of the living God. Jesus congratulated him and then proceeded to forewarn them and prepare them for his unavoidable suffering, death and resurrection. But Peter was not ready for this. He protested visibly; he took Jesus aside and began to rebuke him, saying, “Never, Lord! This shall never happen to you!” Jesus sharply corrected him, telling him that he was seeing things from a purely human point of view (Matthew 16:13-23). He needed, like Elisha’s servant, a vision from God’s point of view, to see that in spite of the death sentence hanging over the head of Jesus, God was still with him, God was still in control of events, God would see to it that in the end he triumphed over his foes as Elisha did. What Peter and his fellow disciples needed was for God to open their eyes and them give them a glimpse of God’s abiding presence with their master Jesus. The transfiguration was that experience. The Transfiguration experience was, therefore, God’s way of delivering the disciples from a crisis of faith. The cause of their crisis of faith was the way in which they saw people and things around them. God helped them out of it by enlightening their vision so that, at least for a moment, they could see from God’s own perspective. Seen from below, in ordinary human light, people and things around us may look drab, commonplace and sometimes repulsive. But seen from above, in the light of divinity, the same people and things take on a more honourable, resplendent and lovable appearance. This glimpse into the true nature and divine aspect of persons and things can be called a transfiguration experience. It is the kind of experience which makes us say with Jacob, “Surely the Lord is in this place, [person, or situation] and I did not know it!” (Genesis 28:16). Where can one get this Transfiguration experience? Everywhere. Our Sunday worship is a good starting point. Outside the church, right from the church parking lot, we tend to see one another as competitors. On the road we see other road users as obstacles impeding our speedy arrival to our destinations. In the work place we see others as rivals vying with us for the ladder of success. But at Mass we have the singular experience of looking one another in the eye and calling them “brothers and sisters.” This is indeed a Transfiguration. The challenge for us is to live in the light of this awareness until we come together again next Sunday to renew our faith and vision.

EIGHTEENTH SUNDAY OF THE YEAR: When Possessions Become Obsessions (ON THE GOSPEL Luke 12:13-21)

A preacher notices a woman in the congregation who begins to weep as soon as he begins to preach. Thinking he has made a big catch he preaches with even greater fervour. The more he preaches, the more the woman cries. Finally, the preaching over, it is time to give testimonies. The preacher points to the woman and says, “Sister, I can see you were mightily moved as we proclaimed the word of God. Now can you please share with us what it was that convicted your spirit so much.” The woman hesitates, but the pastor insists so she comes up and takes the microphone. “You see,” she begins, “Last year I lost my he-goat, the most precious thing I possessed. I prayed and cried much over it and then I forgot all about it. But as soon as you came out to preach and I saw your beard, it reminded me all over again of the he-goat. I still cry whenever I remember it.” She did not remember one word of what the preacher said.

Possessions are necessary for life. But possessions can assume such an importance in one’s life that they become obsessions. When one is so consumed with the things that one could have, so much so that one no longer hears the urgent call of God, then one has indeed got one’s priorities all mixed up. Such is the man in today’s gospel who asks Jesus to come and make his brother give him his share of the family inheritance. Jesus is not against him having more wealth, nor is he against justice being done between the man and his brother. Jesus is rather disappointed that after listening to all his preaching, the first concern of this man still remains his share of the inheritance. This man is in the same position as the woman who has brooding over her lost goat while the words of life were falling on deaf ears. Like the woman, this man also could probably not remember one word of what the preacher said.

Jesus, fearing there could be more people in the crowd like this man, turns and says to them, “Take care! Be on your guard against all kinds of greed; for one's life does not consist in the abundance of possessions” (Luke 12:15). Greed? What greed? The man was only asking for justice to be done between him and his brother. Shouldn’t a man of God be concerned about fairness? O, yes. Jesus warns us that greed comes in different guises, even in the guise of justice. Have you ever heard a respectable man opposing plans to improve conditions for welfare recipients: “I’ve worked and paid taxes all my life. How can the government spend my money on welfare recipients who do nothing but sit down and do drugs everyday?” Sounds like an argument for justice and fairness. But it could indeed be greed in disguise. That is why Jesus warns us and emphasises it: “Take care! Be on your guard against all kinds of greed” Greed can be upfront or subtle, conscious or unconscious. We must be on our guard against greed in all its forms.

To illustrate his point Jesus tells the Parable of the Rich Fool. When you read the parable you ask yourself, “What wrong did this man do?” Think about it. The man did his honest work on his farmland. The land gave a good harvest, as expected. The man decided do build a larger storage for the crop so that he could live the rest of his life on Easy Street. Except he did not know that the rest of his life was less than twenty-four hours. Jesus uses him as an illustration of greed even though he took nobody’s money. He did not do something wrong. His greed lies in what he did not do. Sir Fred Catherwood is quoted as saying that greed is “the belief that there is no life after death. We grab what we can while we can however we can and then hold on to it hard.” Now you see why the rich man qualifies as an example of greed. Now you see why Jesus was so hard on greed. Greed is the worship of another god. The name of that god is Mammon or Money or Materialism. Today’s gospel invites us to believe in the God of Jesus Christ who alone can give eternal life and not in the god of this world who gives us the false promise of immortality through accumulation of possessions.

EIGHTEENTH SUNDAY OF THE YEAR: STOP TELLING LIES TO THE PEOPLE (THE EPISTLES Colossians 3:1-5, 9-11)

One of the most popular and most misunderstood Reformation sayings of Martin Luther is the statement, “Sin boldly, but believe ... even more boldly.” This saying, which he made in his letter to Philipp Melanchthon in 1521, is often understood in such a way as to suggest that what we do in the physical body does not affect our standing before God, so long as we believe in the heart. This is the Reformation principle of sola fide (“by faith alone”) taken to the absurd extreme. If all that we need for salvation is nothing but faith alone, then ethical behaviour is irrelevant. In today’s 2nd reading, Paul confronts a similar false belief in the Christian community of Colossae. The Colossians believed, and rightly so, that they had died and been raised to new life with Christ in baptism. What they failed to appreciate was that this mystical experience had practical implications in their day to day living. They gloried in their new spiritual status as born again Christians, but in their daily lives, there was little difference between them and their non-Christian neighbours. There was a disconnect between their faith and their life. In today’s passage, Paul tells them that this dichotomy between faith and life is wrong Christianity. Their faith view of themselves as people who have been born to new life in Christ should be seen in the way they choose to live their lives from day to day. He uses four strong words of command to point out areas of their lives that must be brought into conformity with their faith. These four imperatives are: “seek,” “set your minds,” “put to death,” and “do not lie.” The first two commands, “seek the things that are above” (Colossians 3:1) and “set your minds on things that are above” (verse 2) look like two different ways of saying the same thing. They refer not to specific concrete actions but to ways of thinking, to attitudes and dispositions of the heart and mind. True faith colours the way we see reality, it transforms our value system in such a way that we can sing with Isaac Watts in the hymn When I Survey the Wondrous Cross, When I survey the wondrous cross  /On which the Prince of glory died,  My richest gain I count but loss, / And pour contempt on all my pride. Forbid it, Lord, that I should boast, / Save in the death of Christ my God! All the vain things that charm me most, / I sacrifice them to His blood. Faith is not just a declaration that we have received Jesus as our personal Lord and Saviour. It is something that continues to work in us, transforming our personality from within and conforming us ever more perfectly to the image of the Creator God within us (verse 10). The last two commands “put to death” and “do not lie” refer to concrete actions. In the Latin Vulgate, the word  used for “put to death” is mortificate, from where we get the word mortification. It is the discipline of self-denial, of saying no to our natural human tendencies that may lead us to sin. Hence the Colossians are advised to “Put to death, therefore, whatever in you is earthly: fornication, impurity, passion, evil desire, and greed, which is idolatry” (verse 5). Paul singles out greed for a special condemnation, equating it to idolatry, the worship of another God. As we see in the story of Jesus’ encounter with the Rich Young Ruler (Luke 18:18 ff), attachment to wealth could prevent well-meaning Christians from hearing and heeding the voice of God in their lives. Finally Paul dwells on the command, “Do not lie to one another” (verse 9). The Greek used here actually means, “Stop telling lies to one another.” The Colossians were telling lies to one another by teaching that it did not matter whatever one did in the body so long as one believed in the heart. A heresy is a lie, and Paul wants them to stop it. Do we sometimes tell similar lies to ourselves in order to rationalise and justify our clinging to old sinful habits while continuing to tell ourselves that we are born again Christians? The message for us today is loud and clear, “Stop telling yourselves such lies,” for, as James tells us, “faith without works is dead” (James 2:26).