“The Son of man is to be handed over to men
and they will kill him, and three days after his death the Son of Man will
rise”. But they did not understand the saying, and they were afraid top
question him.
A
week ago we had listened to the invitation to look to the Cross of Christ, sign
of God’s love and of man’s salvation. Once again, in this twenty-fifth Sunday,
the liturgy raises before our eyes the figure of the Son of Man, suffering,
crucified and forsaken. In the First Reading we see him as someone whom his
very own people had plotted against: “Let
us beset the just one, because he is obnoxious to us; he sets himself against
our doings, reproaches us for transgressions of the law and charges us with
violations of our training”. The cross of Christ does not merely stand as a
sign of God’s love, the instrument with which our ransom was paid and our
redemption was one. It is also the arena in which the decisive battle between
good and evil was won. Indeed, the suffering of the Just One of God, the Lamb without
stain, all the more emphasizes the evil and the darkness that lie in the heart
of sinful man. Jesus’ love, humility and obedience on the cross stresses all
the more the ugliness of sin and of the one who has chosen to reject God’s love
out of pride, the devil in the first place, and then sinful man, who is the
victim of his treachery.
The
cross of Christ (and by this I also refer to the whole saving work of our Lord)
is far richer in wisdom than any other lesson-book in history. It does not
merely teach us things; it impresses on us things that are really important,
essential to attaining our main goal in life: to achieve happiness eternal,
only possible in union with God. The message of the cross provides an
interesting paradox. St. Paul expresses this in what could be termed as the
“scandal of the cross”: Christ crucified presents a message that appears as
something scandalous and foolish to a world that is engrossed in its own
values. But for those who believe, the cross is reveals the wisdom of God and
the power of God. This is something that the world—a sphere in a certain sense
separated from God—would never understand. It would take the special grace of
God and the teaching of the Savior that would allow us to realize that it is in
the Cross of Christ that which is perceived as weakness is actually power and
greatness, and that which is thought of as absurd is actually wise.
In
the Gospel we see the disciples arguing among themselves about who was the
greatest, something which we do quite a lot among ourselves as well. It is
observed that each of us has that inclination to go up, to be great, to excel.
I think this is quite natural. If we had been created by a God who is of an
excellence more supreme than anything that our limited intellect could ever
conceive, who would blame us if we yearn to excel. I believe that this drive to
go up (Excelsior! Ever higher! a known motto says) is but another of those
marks imprinted by the divine hand of the Creator upon us. But the question
here, however, is not based on the fact that we were meant to aspire for the
heights, but on what we understand greatness to be, and how must one aspire and
achieve that greatness. It is true that we were all born for greatness, the
question here in what does man’s consist? Through what road should man pass in
order to reach the heights to which he is called.
In
the same Gospel account, we hear of Jesus’ words: “If anyone wishes to be first, he shall be the last of all and the
servant of all”. These were words followed by something which the Lord did:
Taking a child, he placed it in their
midst, and putting his arms around it, he said to them, “whoever receives one
child such as this in my name receives me; and whoever receives me receives not
me but the one who sent me”. What had been said and done must have
perplexed the disciples in the midst of their undoubtedly heated discussion
about who was the greatest among them. Jesus had mentioned something about a
servant holding the exalted position of the First among others; of the child
being the depository of greatness. This perplexity could be understood in a
culture where both the servant (or the slave) and the child amounted to
nothing, and yet the Lord had mentioned these two insignificant elements of
society in his teaching about greatness.
We
have this predictable and yet at the same time misguided notion that human
greatness is about getting what we want as we want it; power as something that
enables us to possess, to claim what is ours, even with the use of force.
Sometimes we may think that true power is having dominion over others, and that
oftentimes we may have the notion that pressure and violence is an ingredient
to power.
But
then Jesus teaches his disciples that power and greatness is not all about
possession and dominion. Not at least in God’s way. That God is powerful, that
God is omnipotent is not due to the fact that he can do everything that he
wills. God is most powerful because he can humble himself in assuming the
weakness of human nature, accept and suffer pain, and die. He is powerful
because he can give everything that he has. The cross, thus, is the highest manifestation of power: it is the sign
of God’s never ending and infinite generosity, a love that gives everything of itself, a
power that does not seek ultimately to possess, but rather to give of itself. It is more difficult to give generously of
oneself than to take something by conquest. It takes more mastery over oneself
to be humble than to conquer seven kingdoms, for there is wisdom in saying that
the hardest thing to conquer is oneself. Jesus on the cross manifests the true
meaning of power, the power to love, and what it means to love. In this is also
contained true wisdom. We live in a world where admittedly knowledge is power,
but knowledge in itself cannot give what man craves the most: love. We are not
Gnostics, who believed that man could attain salvation by knowledge. Man has
been saved by the love of a God who hung on the Cross, and it is only through
love that man can accept the gift of salvation that is being offered to him
like a fruit, hanging from the tree of the Cross of Christ.
In
our daily, Christian life, this generosity of God, this power, this wisdom is
lived through our commitment to service. Service is one thing that likens us to
Christ. Christian service, which mirrors the generosity of God on the Cross, is
something that does not seek to possess. Sometimes we offer service in order to
noticed, applauded and praised by people. We do so in order to be recognized.
But service according to the style of Jesus Christ is nothing like that. At the heart of service is generosity, a
total and unselfish offering of the self; it is an offering that is oftentimes
best kept hidden. It is something done out of love for our neighbor, not so
that we may receive something in return primarily, but to work for the good of
the other.
Service
is not a thing of slaves; rather it manifests the nobility that lies in the heart of the one who serves. Contrary to
what the world may think, only those who possess greatness of heart could truly
serve. The one who asks that he be
served relays the symptoms of a heart that is shrunken, unable to expand. The one who is ready to serve has a heart
that is magnanimous, just like our Lord. It is easier to command that
others serve oneself; it requires great humility, selflessness and love to forget
oneself and turn to attend to the needs of the other. At the root of greatness
is a heart that is disposed to serve. In fact, this even goes beyond human
greatness: when one chooses freely to
serve, out of generosity, in humility and in love, that person is imitating the
life of the divine Master, who, in showing his love for his followers, the
evening before he suffered and died, bent the knee and began to wash the feet
of his disciples, whom he did not call servants, but friends (cfr. Jn 13:4-15).
If
only this generosity, this commitment to service in the style of Christ (who
came to serve and not to be served) were to be made flesh in our families, in
our communities, among the leaders of our community—both religious and secular,
how many conflicts would be averted! How wise and exact was the observation of
the apostle James when, in writing to the Christian community, he commented
that envy and selfish ambition (the mistaken idea and the wrong road to
greatness) were the cause of disorder and evil in the community: Beloved: where jealousy and selfish ambition
exist, there is disorder and every foul practice. These are words that we
have in the Second Reading. A disinterested servanthood based on the example of Christ yields to peace in the
community; egoism and the selfish drive to possess tears a community apart.
Considering
these words, my thoughts turn toward the example of the saints, these true
servants of God. It is not a coincidence that at the start of that long process
that leads to beatification and eventual canonization, “servant” is the first
title that they receive. In proposing these persons as example of human
greatness tempered by divine grace, the Church points out that at the heart of
this greatness is the will and the obedience to serve. My thoughts lead me to
the example of Maximilian Kolbe who, in perfect imitation of the King of
Martyrs, offered his life generously to a stranger. In offering to exchange
places with a condemned man, St. Maximilian shows that for a person who serves,
nobody is a stranger: everybody is a neighbor and a brother. St. Maximilian is
a shining example of human greatness, tempered by the divine.
May
these spiritual considerations lead us to be servants, knowing that herein lies
true power and dignity. “It is an honor to be of service”, we so often hear and
say. Looking at the Crucified, contemplating his words, and on their
confirmation in the example of the lives of so many saints, may we realize in
our lives that true greatness comes in knowing
how to give generously, not only something that we have, but ourselves
most importantly. AMEN.
No comments:
Post a Comment