Tuesday 24 April 2012
The Liberated Liberates by Xavier James L.S.
THE LIBERATED LIBERATES
Xavier James L.S.
INTRODUCTION
Liberation or freedom is one of the most prized possessions of humanity. Freedom is not being able to do whatever a person would like to do. Freedom must be founded on truth, including the truth of human sinfulness. Only the one who has faced his/her own sinfulness and limitation can understand need of a Saviour and liberator. Those who are aware of their human dignity are able to keep their inner freedom intact, which means not to do what is bad but to continue to love God and others. Our Christian self-renunciation is for freedom for Charity. Living the liberation is to experience and express God’s presence in us today. It is often hard to deny the self. We may not have clear understanding of self-denial and liberation. Self-denial does not mean repressing and destroying any of our inner powers but simply regulating them and directing them into proper channels. We need to break the chains of laziness, selfishness, greed, lust and all kinds of perverted feelings. These promote love of self to the exclusion of the love of God and neighbour. People who live only for the satisfaction of their selfish bodily desires are disowned not only by the rest of mankind but also by their own inner self. It is to prevent such situation that there is a need for liberation. The earlier in life we come to an understanding of the value of detachment and self-denial, the faster we will progress toward maturity and wholeness. Only free persons can love, hence we are called to be free and liberated.
Jesus’ preaching and practice invite us to be very realistic in our struggle for liberation. With free attitude Jesus taught freedom to his disciples so that they could come out of the clutches of their religious and social conditionings, blindness and alienations. The cause of liberation is the imitation of the person and values of Jesus. Like Christ the liberated people are those who have found meaning and fulfillment in self-sacrifice. In order to be liberated one needs to be aware of oneself, which will enlighten, liberate and transform a person. Hence I have taken this task to read the Gospel according to Matthew in the light of Jesus, the liberator who liberates.
INITIAL OBSERVATION
In the Gospel according to Matthew the author keeps the history of salvation in mind. He shows us the salvation, which has dawned in and through the person of Jesus. God’s salvific action is communicated to Joseph (1:18-25), who wanted to give up Mary quietly. Here I see how God saves Mary and how Joseph accepts Mary as his wife. In today’s world it is difficult to imagine a man who accepts a woman who is pregnant before the marriage. How much more it would have been at that time! Recently, media presented two news pieces: One, a man marries a woman who was a prostitute. Two, in Kerala a family adopted a boy from a jail. This boy had killed his own sister Shyni who had been made a prostitute. In both these cases we see the saving power of God at work through human instrumentality. As long as Joseph was preoccupied with intellectual, social, personal outcome of it, he didn’t find meaning in it. But when he let God in and take hold of his life and worries, he was a new person with a new understanding, he was a liberated person. He was a person who surrendered himself totally to the plan of God. In the dream of Joseph the mission of Jesus was crystal clear: “He will save his people from their sins”(1:21).
When the wise men from the East had gone away, Herod realized that he was tricked by them. He was infuriated. In rage he killed all the male infants in and around Bethlehem. Meanwhile the holy family i.e. Joseph, Mary and Jesus were saved by God. It is amazing to see how Jesus relives the salvation History of his ancestors (2:1- 23). When I read the temptations of Jesus (4:1-11), I see how he overcomes all the tests. He is a liberated person because he triumphed over all his temptations and therefore he is able to save and liberate others also. Since he freed himself from all that was binding, he can free others as well. He was the master of his own self; he never allowed the external power to influence him. He liberated himself from pleasure for oneself, prestige, and success, at any price, wealth, power and glory. The first disciples were called to be part of this salvation journey (4:18-22). They leave the old way of life and are charged with new life. Often, it is difficult to leave the old and begin something new. We are not ready to leave, because we are attached to the old way of life. We are called to be free persons in the alienating and alienated world of illusions. We through spiritual freedom, overcome once and for all temptations of pleasure, consumerism, prestige, influence, success, deceitful self-image, power and wealth. ‘Jesus went throughout Galilee teaching in the synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among people’. Here, curing every disease and sickness is a sign of the arrival of the kingdom. This is a sign that everyone will be freed from all sorts of bondages and will be given new life. Jesus is very particular about the holistic salvation.
LIBERATION IN THE SERMON ON THE MOUNT
The beatitudes show clearly how Jesus wants to make the world new. He explains the values of the people who live in contentment (5:1-12). When he speaks about the salt and light (13-16) saying ‘you are the salt of the earth and you are the light of the world’, he gives us proper self-image and self-worth. People who have lost self-worth are energized by Jesus through recognizing them as human persons. In this manner, by our way of living as people liberated by the Lord, we may draw many other people to experience this saving and liberating love of God (5:16). The liberated persons need to exceed in virtues and values unlike the rest (5:20). In the Sermon on the Mount, the Old Testament Laws find their fulfillment since Jesus goes to the root of the law and thus he renews them. Human relationship is given much importance when the persons are liberated (5:21-26). It is in coming to terms with each other and restoring the relationship that we become liberated. The liberated people behave radically i.e. they obey the law of love and do not cling on to the old inclinations (5:27-48). They find deep meaning in their salvific journey. When I can look at persons as brothers and sisters eliminating lust, then I am a liberated person (5:28). As far as the lustful eye binds me, I am not liberated. Liberated people are expected to go beyond their human inclinations (43-47). If people are contented with the minimum, then they are not fulfilling the saving and liberating act of God. God gives us in abundance and we, as his liberated children, need to go beyond our own mere humanness and radiate the divinity in us. This is because Jesus wants us to be perfect as the heavenly father is (5:48). Liberated people find fulfillment and satisfaction in their lives. They pray and give alms not for their own glory but for the glory of the Lord (6:1-8).
The liberated ones call God father (6:9-15) and try to do the will of God and not their own. Forgiveness is a gift and task. This can only be effective if this experience of forgiveness from God can be shared with fellow human beings. God expects the liberated persons to radiate their light. They should not be gloomy (16-18) but be full of life.
‘Where your treasure is there your heart will be also’ (19-21). If our hearts are merely on worldly things then we will not be able to rise above our existence. If we are motivated to place our hearts on the divine and human values, then we behave as the children of God who are liberated by his grace and power.
‘If then the light in you is darkness, how great is the darkness’ (22-23). Since we are God’s children we are given the spirit to move and work in the way of God and his values. We need to keep our lamp burning so that we may be the sign of God’s kingdom on earth. People who are liberated will pay attention not to darken the light in them and not to extinguish the burning flame in them.
Liberated persons have fundamental option for God and the welfare of the human family (6:24). They will not be like cat on the wall. Their decisions and resolutions are the result of the convictions they have from the personal experience of liberation. Liberated persons do not unduly worry about their food and clothing (6:25-34). They totally depend upon and trust in God. They live in the present because they do not worry about the future or regret about the past. When I am not liberated I am too anxious about my meal, clothes and future, which is mean in the eyes of God. Once I have the experience of God who is eternally caring, then these things do not worry me. The liberated ones seek and strive to fulfill the will of God (6:33). This is because they know that God in whom they trust is steadfast in love. These people enjoy the life and live it meaningfully. They do not have to worry about tomorrow or feel guilty about yesterday. Since these people strive to be perfect as their heavenly father is (5:48), they do not judge others (7:1-5). Even if the other is wrong they accept his/her fault. They leave the judgment to God. They want to be liberated first so that it may be easier to liberate others. These persons live totally on the providence of God (7:7-11). When I had gone to Junagadh, I met Prasannadevi. This providence of God is very much evident in her life. One or the other way God keeps providing her everything in that forest.
‘Do to others as you would have them do to you’ (7:12). This is very important for those persons who want to be liberated. They do not sit idle to get attention, appreciation and succorance, rather they appreciate others and accept as they are. This manifests the divinity in them as liberated ones. The liberated ones take the road less travelled (7:15-23). The persons, who experience God, cannot be the same; they are changed. These persons are known by their lives and actions (7:15-23). Their very being is a message. They live a profound witnessing life, which implements the values of God. They are not mere hearers of but the doers of the word of God (7:24-29). Their actions and lives speak louder than their words, which they utter rarely.
LIBERATION IN THE MIRACLE STORIES
In healing the leper (8:1-3), Jesus touched him and made him clean. No scribe, no doctor or no ordinary human could touch such persons. Since Jesus was a liberated person, the sickness did not matter much to him. What matters for him is that a person is restored to his health and is made whole, because Jesus’ life is for others. “I came that they may have life and have it in abundance” (Jn. 10:10). Liberated people do not blow their own trumpet (8:4). Freed persons are visible, transparent and they are recognized by the people (8:5-13). The centurion, who was aware of his own power over his subordinates, could recognize the power of Jesus’ word. The liberated ones have their power from God (8:14-17). They are not attached to any place or person. They are detached from desire and attraction (8:18-22). This is a gradual but definite process of renunciation. Jesus was the saviour and the disciples could not understand this. When they faced trial, they recognized the power of the Lord and ask him to save them (8:23-27). They knew that they were perishing. They were perishing physically as well as spiritually and so Jesus had to calm the roaring sea and save them. Thus, the eyes of the disciples are opened so that they are not doomed by the simple tribulations.
Even the unclean spirits recognize Jesus as the liberator. Hence, they made attempt to stop the cleansing, but they failed, they could not stand in front of the liberated liberator (8:28-34). Liberated people challenge the enslaved ones (9:2-8). Jesus as the liberator forgives i.e. liberates from the psychological and physical bondages. Therefore, the liberated man could stand up and walk. People, whose eyes are open, see the glory and authority of God. Liberated persons call others to experience the liberation (9:9-13). They have no discriminations for people. Their very presence is uplifting and freeing. They do not have particular caste, class or group. They are for all. Liberated ones liberate others from all the outward rituals (9:14-17), because the others do them out of compulsion and not free will. The liberated ones perform the rituals after proper understanding so that they could experience God more and more. People recognize and revere the liberated persons (9:18-34). They know and understand that the spirit of God is working in and through the liberated persons. Those who approach them in faith, surely have their will fulfilled. This will be wholeness, life, sight or hearing. Jesus, the liberator, asks people to pray for more liberated liberators to emerge in order to carry out the divine work for the cause of humanity (9:35-38).
LIBERATION IN THE MISSION DISCOURSE
The liberated ones reveal God’s goodness. They are able to make difference in the life of other people (10:1-15). Their every need is taken care of. They are with specific mission in the world. They are a challenge to the modern world. The librated ones are calm and tranquil amidst the troubled waters (10:16-25). This is because they are detached from every worry and anxiety. They know that their liberator gives them even word to speak (10:20). Persons who are totally liberated will endure all kinds of trials and tribulations, whereas the unliberated will stumble and fall (10:22). The Liberated ones are not shaken up or afraid of any sort of blame and abuse (10:25). It is not they live in them but God. Their only duty is to seek and do the will of God. The liberated ones do not fear. They are stable and steady under any circumstances. They know their self-worth (10:26-32). The liberator becomes a threat to the unliberated since their actions are different from that of the liberated ones. Due to the conviction and strong will power to be liberated and become a changed person many times they have to sacrifice their family members (10:34-36).
To be liberated is not an easy task. When persons renounce everything and have full trust in the Lord then they shine. In order to be liberated, one has to let go father, mother, son, daughter and all those who are very close. In order to be liberated, one has to take up the daily struggle, temptations and follow the life giver. Those who are after the worldly comfort, pleasures and happiness do not enjoy the eternal happiness-the ultimate goal of life. Those who begin to lose themselves, only they find themselves (10:37-39). Jesus was free from all sorts of ambition, attachments and fear. He was free from all alienating elements in true love for others. It is difficult to lose. If we have enjoyed one way of life for many years, then it is not so easy to change it. A drastic step has to be taken if one needs to be liberated and enjoy true life. Any change is a painful process but when it occurs it is for the good. To let go the past and surrender to the Lord needs tremendous courage and humility. Those who are liberated will receive two kinds of responses: acceptance or rejection. Those who revere liberation and want to be liberated will accept and those who are scared of liberation and do not want to be liberated and have a new changed life will reject it (10:40-42).
NARRATIVE
The liberated ones do not seek or bother about their identity since they are satisfied and are aware who they are. They do not crave for recognition (11:1-6). Identity crisis or need for recognition is a problem of the unliberated. Liberated people are great persons and since they are great they recognize the greatness in others (11:7-15). They appreciate and encourage others since they are undisturbed and feel secure. People yet to be liberated find it difficult to appreciate and accept other person’s goodness, because they feel insecure when they perceive good acts in others. Liberated people are not shaken up by misunderstandings. They are convinced of doing something good for the people and God (11:16-19). They are not sad about the unpleasant reactions of others. Liberated ones are fearless (11:20-24). They speak the truth and bear witness to the truth fearlessly come what may. If they are displeased with the actions of the other they don’t hide in order to make them happy, but they are straightforward. The liberated praises and thanks God for all the goodness in a special way for his revelation to the simple people (11:25-27). They discern the will of God. They are overjoyed at the marvels of God. They are consoling and comforting (11:28-30). They are examples for gentleness and humility. Freed persons have good self-image and so they are not threatened by any conflicts. They know themselves well. This awareness makes them strong and bold amidst any conflicting situations (12:1-8). The liberated are very sensitive to the people who are in need (12:9-14). They value humanity more than any other. Being very human they promote humanity. Any law is for man and the purpose of law is to do good to others, this is their argument.
The Liberated persons are spirit filled (12:15-21). Since the spirit of God lives and moves in them, they bring justice to the poor. They work for justice and peace. The unliberated find fault with any good act (12:22-32). Since they feel the emptiness within themselves they can’t see any one filled. Empty vessels make much noise. Though Jesus liberated a demoniac, some people could not see the liberative action because of jealousy. The liberated one liberates but the unliberated one enslaves others (12:33-37). Good people bring forth goodness just like the good tree brings forth good fruit. Jesus the liberator is more than Jonah the great prophet of Nineveh and Solomon the wise king (12:38-42). When one needs to be liberated then he/she has to be supported by the community; otherwise the community will be held responsible for him/her whose situation has become worse just like the person possessed by the unclean spirit (12:43-45). The liberated persons have broad relationship because they do not cling on to a small family in which they are born and brought up. They are broad-minded and the whole humanity becomes their family (12:46-50). They are not narrow-minded.
LIBERATION IN PARABLE DISCOURSE
The liberated persons and those who long to be liberated and become doers of the will of God bring forth abundant fruit (13:1-23). A strong resolution will help, if one wants to be liberated and wants to liberate others. In the process of liberation, just like wheat and weeds, good and evil, liberated and unliberated will emerge (13:24-30; 34-43). In order to be librated, one needs tremendous patience. The liberated person is like the mustard seed and yeast (13:31-33). They live so that the others may be fully alive. They, though not visible, influence others to change their way of life and to come to the right path.
The liberated ones are like the person who found the hidden treasure, like the merchant who found fine pearl of great value and like the net. Once they have the experience of God and desire to be liberated, the rest are secondary. Their prime aim is to achieve liberation. Their strong desire will enable them to be ready to leave anything and cling only to the way, which will lead them to freedom. Liberated ones are like the master of the household who brings the treasures of new and old i.e. bringing new meaning to the old traditions (13:51-53). The Liberated ones may become foreigners to their own people because they are different from the unliberated. They need to be ready even to accept rejection (13:54-58).
NARRATIVE
Liberated persons are courageous. They speak for justice and righteousness. They don’t compromise with immoral behaviours. They may have to sacrifice their life for this cause just as John the Baptist did (14:1-12). The Liberated ones are moved with compassion for the people just like Jesus (14:13-21). They can really multiply not only bread but also joy in and around their dwellings. The Liberated people spend enough time in prayer amidst their active life. This gives them boost and extra energy. They have found the meaning and value of prayer (14:22-23). The Liberated liberator can do impossible things just as Jesus walking on the sea (14:24-33). Jesus has the power even to make a man to do what he himself does. The Liberated persons do not have ego problems as the unliberated have. The Liberated ones share the divine power and authority with others. This indicates how self-sufficient they are. They can vibrate their energy and heal people just as Jesus did (14:34-36).
The Liberator liberates others from the bondage of traditions, which needlessly binds them (15:1-20). They keep up the commandment of the Lord but cannot stand the misinterpretations of the Law. It is for sure that only the liberated liberates. The unliberated can’t liberate just as the blind man can’t guide the blind (15:14). The Liberated persons affirm that whatever comes out from our heart and mouth defiles man and not the other way round. The Liberated ones can admire the faith of the other people (15:21-31). They are very sensitive to the physical, psychological and spiritual needs of the people (15:32-39). The Liberated persons become signs of liberation that human beings can be liberated. They interpret signs of the times i.e. recognizing the presence and action of God in history, listening his call in cooperating with God’s liberation, whereas unliberated interpret them conveniently (16:1-4). Jesus warns against the influences of the unliberated on the simple (16:5-12). The liberated receive power from God because they are with the Lord and know the will of God. They use this power and authority to serve the people, not to dominate or to put others down (16:13-20). Liberated ones know their destiny. They praise people but at the same time rebuke those who become a stumbling block on the way to liberation (16:21-23).
Self-denial is very important to the way to liberation. Letting go of our ego, pride and stiff-neckedness is essential for liberation. Only those who understand liberation can be liberated (16:24-28). They become great personalities like Francis of Assisi, Ignatious of Loyola, Mother Teresa and Mahatma Gandhi. Liberated people are transformed and transfigured people just as Jesus was at Mount Tabor (17:1-13). They are people with foresight. They do not want publicity and popularity but their very existence is a popular one. Liberated persons are people of deep faith (17:14-21). Their faith is not peripheral, shallow. Their trust in God is tremendous that nothing is impossible for them. Liberated people are very careful not to give offence to anyone and are hard working (17:22-27).
LIBERATION IN COMMUNITY DISCOURSE
Liberated people are like children, but are great because of their humility (18:1-5). If anyone welcomes them welcomes God. Those who do not help others to be liberated are warned by Jesus (18:6-11). God wants none to be lost. That’s why he goes after the lost one in order that they are brought back to the fold (18:12-14). The liberated ones are patient with the unliberated and if they falter, then they correct and bring them back. They are the messengers of God’s forgiving love (18:15-18). God dwells in the liberator and the community of the liberated. God’s saving presence is felt whenever this community is reconciled and united (18:19-20). The liberated ones forgive without counting the cost. Since they experience the forgiving love of God in their lives they want to transmit it to the other. They want to be merciful just like the forgiving master in the parable (18:21-35).
NARRATIVE
Liberated people value any state of life. They have high regard for marriage as well as the celibate life (19:1-12). They offer themselves freely to God. They are lovers of children because they learn from the children what they forget in their adulthood i.e. the child like trust and innocence (19:13-15). If the person is not detached from all the material things and riches he/she is not liberated (19:16-26). Only through the grace of God one can be liberated, especially from all material attachments. In fact, God will surely reward those who are liberated. They will receive blessings and riches from God in abundance (19:27-30). Liberated persons do not sit idle but are active. They are generous and just people. They are impartial. They consider everyone equal (20:1-16). They do not seek prominence, power and position (20:17-23). They partake in the suffering of others. They don’t lord over people (20:24-28). They are great because they serve the needy. They don’t like to be served but to serve all and to sacrifice their life for all.
The Liberated persons can be even perceived by the blind people just as in the case of Jesus (20:29-34). The liberated ones can hear the cry for help amidst much noise and busy world and reach out on account of their compassion and love. They are acclaimed as spiritual figures. They are the messenger of peace and prosperity (21:1-11). They are God’s anointed ones. They do not like if the holy places are defiled with worldly corruptions. They are daring (21:12-17). The Liberated people want the fruit of good life be shown in front of others in order that others also may feel to move in the direction of liberation. They have staunch faith in God (21:18-22). They know that their authority comes from God and do not want to exhibit it in order to impress others (21:23-27). They are like the first son who repented and did the will of the father. They are not like the pleasing son (21:24-32). The freed persons are very patient because they know and experience the patience of God in their own lives (21:33-46). God expects those who are liberated to show forth through their lives the redemption of God. They have a specific identity and God likes them to abide by it (22:1-14). They are not expected to live in a particular way and not yield to their old inclinations.
Liberated people insist that while doing our duty to the worldly king we cannot bypass the duties towards God (22:15-22). They believe that the life does not end here on earth but it is even lived after death. They are wise and have knowledge to tackle people who come to trick them (22:23-33). They are convinced that the love of God and love of neighbour are the two sides of the same coin. Love is the measure to find the meaning of their life (22:34-40). They know the word of God well and so no one can take them for a ride (22:41-46).
LIBERATION IN ESHATOLOGICAL DISCOURSE
The Liberated people do what they say. They are not mere preachers but practiceners. They do not over burden people who come to them with heavy burdens. Their very presence is consoling. They do not do anything in order to draw attention. They are not proud. They do not crave for respect, power and positions. They do not exalt themselves. They are ministers to serve others (23:1-12). Liberated ones are guides to the way of life. They are not hypocrites. They do not show themselves off (23:13-15). They know the hierarchy of values and are faithful to it. They keep up the commandments of the Lord because they are liberating (23:16-24). They are pure and clean internally (23:25-26). They are righteous within. Their heart is moved when they see the wickedness of the people and their helplessness (23:37-39).
The liberated will be hated, accused and isolated but if they are faithful and endure till the end, they will be saved (24:9-14). Jesus advises us to be liberated now because we would not have even time later (24:1-8; 15-28). When God comes in his glory and might, the elect will be received by God (24:29-31). Therefore, it is good to be watchful and ready to be in the company of the Lord (24:32-44). Liberated ones will be like the faithful slave doing his duty in full loyalty (24:45-51). Liberated ones keep vigil and are awake. All their actions will be done in full awareness. They are wise and farsighted (25:1-13). Liberated persons are like the one who received five talents in the parable (25:14-30). They know their worth and use their talents and energy for the good of others and glory of God. They will be praised as good and trustworthy servants. They were trustworthy in small matter and will be put in charge of greater. The unliberated are lazy and blame others in order to hide their laziness. They will be snatched off of their even little awareness. The liberated will be taken to inherit the kingdom of God prepared for them before the foundation of the world. For they feed the hungry, quench the thirsty, welcome the stranger, clothe the naked, care for the sick, visit the prisoners and whenever they helped the poor and needy they did it to the Lord (25:31-40). They are human and work for the welfare of human family. The unliberated are busy with themselves and do not recognize the Lord in the human (25:41-46).
NARRATIVE
Liberated people do not make a fuss about events. They allow things to happen (26:1-13). The rest will be disturbed since they are not liberated. The unliberated often go after money and betray the genuine love (26:14-16). Liberated people give themselves for the greater cause just like Jesus giving his own body and blood (26:17-30). Though the liberated are deserted, they are strong enough to face the situation (26:31-35). The liberated ones are awakened so that they know their own suffering and the weakness of flesh but willingness of spirit (26:47-56). They can be accused and deserted by everyone because their life does not go with the rest of the world (26:57-68). They bear insults and physical assaults. An unliberated one like Peter can easily fall away because they are much bothered about their own lives and safety (26:69-74). They need to realize and repent in order to have a changed life (26:75). The unliberated after the mistake can respond in two ways, one is to repent and live, the other is to feel guilty and die as Judas did (27:1-10). The unliberated are challenged by the very life of the liberated, so they try to get rid of them (27:11-26). They do not mind having worst people like Barabbas favoured and released. The liberated ones are mocked, fooled, struck and killed for they stand for some higher values (27:27-56). They are people of faith and prayer. Even at the end of their life they call on to God. Even after killing the liberated the unliberated are not satisfied, they continue having sleepless nights (27:62-66).
Liberated people are liberators. So the tomb does not become a permanent abode for them (27:57-61; 28:1-10). The resurrection is the ultimate gift of liberation offered to humanity through Jesus Christ. It is the summary and summit of God’s liberative action in the human history. They are truly transfigured persons. They impart fearlessness to others. The unliberated remain in their ignorance and unawareness (28:11-15). Liberated Therefore is present always in the minds and hearts of the people. They commission and inspire others with a mission, so that others also can be liberated if they want. But the message of the great liberator and freedom giver Jesus has to be proclaimed till the end of age to the entire world (28:16-20).
CONCLUSION
We need to sacrifice bodily and worldly gratification to make room for the love to grow within us. This will enable us to keep up our human nature and to open ourselves to the diverse experiences needed for continued growth in wholeness. Detachment enables us to be totally transformed and to surrender completely to Risen Christ. Striving for higher values does not diminish our present enjoyment of earthly life. We are not meant to be cold blooded and indifferent toward others, but to feel a real attachment toward the loved ones. We all desire pleasure more than pain, attachment more than detachment. We need to realize that there is fulfillment and satisfaction in detachment. Self-denial is required to liberate the higher powers within us and to prioritize our energies. The egocentric shell that we have built around our conscious life must be broken up in order to allow the bright sunlight of God’s love to flood in. Each time we give into our selfish desires of pleasure, material possessions or worldly honours and ambitions, we become enslaved to these lesser powers and lose our freedom to practise the higher spiritual powers. We need to diminish our egocentric self and empty ourselves in order to be liberated.
Honestly speaking, this exercise is a result of a prolonged reflections and actions in the area of self-denial, renunciation and liberation. After completing the paper on ‘Human Fragility a call to surrender’ I found some transformation within me. Therefore, this year I have taken up to write on the liberation. It is only the one who is liberated can liberate others from every bondage, clutch and enslavement. I feel pain and become anxious while saying ‘no’ to my ego, selfishness, pride, position, name and fame. At the same time gradually I find tremendous satisfaction and happiness in loosing or giving up my own ego. As Francis of Assisi says, “in giving we receive”, if I want to be liberated I need to give up and sacrifice. I resolve to do much more to liberate myself from all sorts of chains so that I as an efficacious minister will be able to liberate others in the society.
BIBLIOGRAPHY
MICHAEL, CHESTER P. An Introduction to Spiritual Direction: A Psychological Approach for Directors and Directees. New York/Mahwah, N.J: Paulist Press, 2004.
BARCLAY, WILLIAM. The Gospel of Matthew: Vol.I. Philadelphia: The Westminster Press, 1975.
IGNASIMUTHU, S. Encountering the Liberating God. Bangalore: Claretian Publications, 1990.
GALILEA, SEGUNDO. Ascent to Freedom. Bangalore: Claretian Publication, 1995.
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Human Fragility- A call to surrender by Xavier James
HUMAN FRAGILITY
A CALL TO SURRENDER
XAVIER JAMES L.
INTRODUCTION
Human beings are fragile and weak but often it is forgotten that it is in fact a call to surrender to Christ and to bear witness to him. Jesus is the light who comes to our lives day unto day and night unto night. We are also given the freedom either to resist that or to accept that light. Jesus knew and experienced it well in his life through his rejection and death. It is natural to human beings to be attracted to what is evil but at the same time there is an inner call within us to holiness. As we are created in the image and likeness of God (Cf. Gen. 1:27), we are expected to be true to our calling and come to the light. Then we will be able to see our deeds, words and ourselves vividly. In doing so we may know God and others as well. Jesus came into this world that we may become children of light. Jesus in his conversation with Nicodemues, the Jewish elder, said,
“…The light has come into the world and people loved darkness rather than light because their deeds were evil. For, all who do evil hate the light and do not come to the light so that their deeds may not be exposed. But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God”(Jn. 3:19-21).
Though our life is fragmented with evil, we still need to rise above our existence. Let us not forget the divinity within.
In this paper we shall see the call narrative from Luke 5:1-11. If we observe the call narratives we come to know that there is a sudden change in the lives of the people who are called. Vocation is a dialogue between God and the human. This is not a one day business but a life long journey. In this pericope the disciples listened to the preaching of Jesus and obeyed the command to go and fish in an unpropitious situation. Simon is overwhelmed with a sense of holiness and declares Jesus as the ‘Lord’. This confirms the fact that by coming to light or by coming close to Jesus one becomes aware of one’s fragility. That is what happens in the call narratives.
Generally the structure of the biblical call narratives is as follows:
1. Initiative of Jesus/God - (5:1-7).
2. Hesitation of the human person - (v 8).
3. Assurance by Jesus/God - (v 9).
4. Mission Mandate - (v10).
Having said this, let us now analyze the pericope of our study Lk: 1-11.
1. TEXTUAL CONTEXT
The gospel according to Luke was written to the gentile Christian community that remained faithful to God and the teaching of Jesus. This passage appears in the beginning of the Galilean ministry of Jesus. This pericope comes after the departure from Capernaum and Jesus’ travel through Judea in the proclamation of the kingdom of God. It comes before the cleansing of the leper. It is well structured. In chapter 4, Jesus is at Nazareth in the synagogue and reads his manifesto from the scroll of prophet Isaiah and interprets the passage. His own country people reject him. He goes to Capernaum where he heals a man with unclean spirit and many others who were tied up with various illnesses. If we observe, we can realize how Jesus comes closer to the humans by casting out the evil in them. Jesus goes to the lakeside and encounters some fishermen who would be his companions, and his ambassadors in proclaiming the kingdom of God. Thus he makes human persons share his mission. Further Jesus goes to touch the leper and heals. By touching the leper Jesus breaks down the barrier between himself as an ordinary member of the society and the unclean leper.[1] In this textual context Jesus is depicted as a God who comes down to our level to take us to his level. Our pericope is a call narrative with a dialogue between Jesus and Simon Peter alone. It is the form of an extended pronouncement story. It is parallel to John 21:3-8. This particular pericope begins with introduction of the characters, catch of fish, dialogue between Jesus and Peter and ends with the call to discipleship.
This call narrative encloses a miracle of catch of fish. Fish was one of the staples in the first century Palestine, where more fish was eaten than any other meat (Lk. 11:11, 24:42). It is mentioned that a thriving fishing industry flourished on the Sea of Galilee. Fish was eaten fresh, processed, salted and pickled. It was also exported. It is worth mentioning about the various types of nets were also used. The disciples used trammul nets.[2]
2. TEXT
2.1 THE INITIAL SCENE
Jesus was standing beside the lake of Gennesaret (5:1), south of Capernaum and north of Magdala in Galilee. The crowd was pressing in on him to hear the word of God (v1b).[3] Jesus saw two boats there at the shore of the lake; the fishermen had gone out of them and were washing their nets (v2).[4] When the fishermen were getting ready for the next day, something new to takes place. The holiness enters human. Jesus gets into one of the boats, the one belonging to Simon, and asks him to put out the boat a little away from the shore (v3a). He does this because this is the customary teaching of the Jewish Rabbis. Then Jesus sits down and taught the crowds from the boat (3b). The sitting posture is of the typical Jewish tradition. The Jewish Rabbis sat down and taught. This scene reminds us of the first creation story in Genesis. God creates the heaven and earth and the divine wind swept over the Water (Gen. 1:1). The new creation is by the word of Christ. Water is very significant. It is very deep, clean, and life giving. Jesus who taught the crowd uttered the words that are life-giving. They can create and recreate. They are deep in meaning and clean. It is a very symbolic teaching.
2.2 INITIATIVE OF JESUS
When Jesus had finished speaking, he said to Simon, “Put out into the deep water and let down your nets for a catch”(v4). As usual Simon, who is with readymade answer throughout the Gospel, replied, “Master, we have worked all night long but have caught nothing. Yet if you say so, I will let down the nets”(v5). Fishermen are very simple and very industrious people who know their job diligently. They are fatigue and disappointed after the hard night. Jesus meets them in their hidden sadness. He understands and is moved to do something to those fishermen, who really fight with the nature for their survival. His love and concern for them moves him to do something. These simple fishermen neither questioned the knowledge of Jesus nor refused to obey. In this incidence the reality of the hopelessness of the whole nights struggle is revealed. One striking observation is that at night they could not get any thing. But during the day they encountered the light and they had a good catch of fish. It signifies an attitude of obedience, which is heightened by the fact that despite a fruitless and wearisome night’s fishing trip, Simon is prepared to lower the nets.[5] After hearing the word of God that gave hope to them in the earlier scene, they trust him. They might have realized the power hidden within the person of Jesus and the authenticity of his person. When they had done this, they caught so many fish that their nets were beginning to break. So they signaled their partners in the other boat to come and help them. And they came and filled both boats, so that they began to sink (v6-7). Grundmann says, “Story can be exaggerated. The boat did not in fact sink”.[6] However it is not our concern but it is symbolic and is a fact.
Throughout the Bible we see God taking initiative in communicating his plan of salvation through individuals. The universal salvific will of God is communicated through some individuals to the community. In Genesis we see the call of Abraham (Gen. 12: 1-9), promising posterity, prosperity and property to his descendants. In his plan of liberation of the Hebrew people God chooses Moses (Ex. Chaps. 3-4) and sends him to free the oppressed people of Israel. After monarchy coming in Israel God calls Samuel to be the prophet to that nation (1Sam. 3: 1-14). Through a vision of God Isaiah was chosen (Is. 6: 1-13). God chooses Jeremaiah in mother’s womb, calls him and commissions him (Jer. 1: 4-10). During the annunciation God takes initiative to communicate his plan to Mary (Lk. 1:26-38) and to Zechariah (Lk. 1:5-25). Jesus also calls his disciples by himself (Mk. 1:16-20, Mt. 4: 18-22). All these fragile and insignificant people are called to share in the salvific plan. In our pericope fishermen had done nothing to merit Jesus’ call to them. They were not called because of their qualifications, character, potentials, and personality. God’s call is as unpredictable as it is unmerited. The call to discipleship did not come in a holy place, but in the midst of the fishermen’s daily work.
2.3 HESITATION OF PETER
When Simon Peter saw the catch of fish he fell down at Jesus’ knees, saying, “Go away from me, Lord, I am a sinful man!”(v8). Seeing the miraculous catch of fish and overcome with awe Peter could not stand but he prostrated so as to show his reverence. It is a hearty confession from the part of Peter.[7] Jesus touches the core of Peter’s being with his radical concern, that Peter could not but confess his true being. Peter’s awareness of himself heals him and makes him the eminent apostle of Christ. Before Jesus, Simon is conscious of his sinfulness, and therefore bids Jesus to go away. What Simon expressed was the sense of unworthiness just as the Centurion (Mt.8:8), Job (Job.42: 5-6) and the widow of Zarephath (1Kg. 17:18). Peter becomes aware of his inadequacy before the Holy one, even after being a successful fisherman from adulthood. Jesus does not, in fact, depart from the sinner but calls him into the close association of discipleship and new life. Luke alone has Peter’s confession of sinfulness or unworthiness unlike Matthew and Mark or even John in the post-resurrection narratives. This stresses that the apostolic community according to Luke is based on a gracious call or command of Jesus and not on the worthiness of the person. [8]As we are aware that Luke writes this gospel to the gentiles who are considered to be sinners, he portrays Jesus as coming down to fragile human beings regardless of their fragility and unworthiness. He wants the readers to know for sure that fragility is no impediment to following Jesus.
In the Bible we find several passages of confessions like that of Peter. When Moses was called, he gave several excuses in order to escape the call (Ex. Chaps 3-4). Just like Peter, he was aware of himself. Moses was conscious of his lack of importance/worthiness (Ex. 3:11-12), lack of authority and credibility (Ex. 3:13-21), lack of assurance of success or fear of rejection/failure (Ex. 4:1-9) and lack of eloquence (Ex. 4:10-17).[9] Still God does not leave him, because he chooses such people. As the Psalmist says, “You have found praise to foil the enemy from the lips of children and of babes”(Psalm 8:2). David not only committed adultery with Bathsheba but also killed her husband, who was very loyal to the king (2Sam.11:1-27). When prophet Nathan points out to David that he had to acknowledge his weakness and sin (2Sam.12: 1-25), David makes an honest and humble confession of his sin, which is found in psalm 51. When we read the vocation narratives of Isaiah (Is. 6:1-13), we come to know that there are three important aspects in vocation.
1. The discovery of one’s unworthiness.
2. The experience of forgiveness and healing.
These three aspects are essential for the follower of Christ. We see all these in the life of Peter the weak person. It was a struggle for him throughout his life.
When we read through the call of Jeremaiah, we see his acknowledgement of unworthiness for being a youth (Jer.1: 4-1). Jeremaiah was young and was at the crossroads of his life. He recognized his inadequacy to take up the task the Lord was calling him to. By saying ‘I do not know how to speak, for I am only a youth’, he was not refusing the divine invitation. It was a simple expression of his own inadequacy of which he became conscious. Human weakness is no excuse to take up the mission.
St. Paul has really understood this element in his life and ministry. He invites us to contemplate our own call and find out the way we were called:
“Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong” (1Cor. 1:26-27).
Just like Peter he comprehended the fragility and so he could be an eminent follower of Christ not according to the human standards. He could view his strengths and weaknesses in the light of Christ his master. With gusto he proclaims, “…it is not longer I who live, but it is Christ who lives in me”(Gal. 2:20).
2.4 ASSURANCE BY JESUS
Amazement overwhelms Peter, Andrew, John and James (v9) at the catch of the fish. In most of the call narratives the human persons are amazed at the deeds of God. They are taken up at the presence of God amidst them. In the life of St. Paul we find many instances of how he was effective and efficacious in his ministry in spite of his weakness. Paul pleaded thrice with the Lord to be delivered from a thorn in the flesh, mainly his human weakness of which he was aware. To him God replied, “My grace is sufficient for you”. God’s power was made perfect in Paul’s weakness. That is why Paul could say, “I am glad of my weakness, for it is when I am weak that I am strong” (Cf. 2Cor. 12:7-10). Having strengthened by the power of God, Paul also said, “I can do all things in him who strengthens me”(Phil. 4:13).
2.5 MISSION MANDATE
By saying ‘Do not be afraid; for now on you will be catching people’ (v10), Jesus imparts the mission.[11] There is a new beginning in the lives of the persons who are called. They are no more the same fragile fishermen. There is a total break from the past. A break from comfortable, secure, peaceful and routine life. This call of Jesus has something to tell Peter, such as, “I have not finished with you yet as you enjoy your own security in fishing and in boats. I have something better to offer you, if you are only willing to let go of the good you presently enjoy”.[12] There is a new stage that begins in Peter’s life when he meets Jesus.
‘When they had brought their boats to shore, they left everything and followed him’ (v11). This shows the impulse of the moment to follow a new Master who made an impact on these fishermen. The disciples’ response to the vocation was very practical because they settled the old way of life. They did not blindly go away. Another observation here is that the Fishermen follow Jesus not because of the good catch but because of the radical concern of a great master to the simple people.
3. LK 5:1-11 AND JN 21:3-8: A COMPARISON
According to Raymond E. Brown, there are some similarities between our context here and the post-resurrectional context i.e. between Luke 5:1-11 and John 21:3-8.
1. The disciples had fished all night with no results.
2. Jesus challenged them to let down the nets.
3. The disciples enclosed an enormous catch.
4. The effect on the nets mentioned.
5. Peter reacts.
6. Jesus is called ‘Lord’.
7. Other fishermen take part in the catch but say nothing.
8. There is a theme of following Jesus.
9. The catch of fish symbolizes a successful Christian missionary endeavour.
10. The same words appear at various points in the two stories.
R.E. Brown states some dissimilarities in both stories.
In Luke, There is the call of Peter, Jesus is in the boat, there are two boats, and nets begin to break. Whereas in John, it is post resurrectional encounter with Jesus, Jesus is on the shore, there is only one boat, and the nets are untorn.[13] Here we need to note how the fragility gradually finds its way to the Lord by the call of Jesus.
4. OTHER ENCOUUNTERS OF THE FRAGILE IN LUKE
In Luke there are many instances where persons surrender to Jesus through their word and deed. Soon after the self-surrender of Peter there comes a leper trusting totally in Jesus and requests, “Lord, if you choose, you can make me clean” (Lk. 5:12). Jesus touches him and makes him well again. The centurion, a man of authority and command could not give good health to his servant and admits his unworthiness before Jesus (Cf. Lk. 7:6). Jesus is amazed at the simplicity shown by the man in faith. Then comes a classical text. A woman who was considered to be sinful in the town comes to Jesus at Simon the Pharisee’s residence. She shows her unworthiness, insufficiency and sinfulness and surrenders through her mere action washing and anointing Jesus’ feet with tears and oil. When she is forgiven, she begins to lead a new life (Cf. Lk. 7:36-50). When a father of an epileptic came to Jesus for his son to be healed of the evil spirit, his disposition in faith became the cause of the cure of his son (Lk. 9:38).
We observe also the growth in the faith of Peter. Initially he called Jesus ‘Master’ and ‘Lord’ and now he confesses him as the ‘Messiah of God’ (Lk. 9:20). His intimacy with Jesus brought about efficacious changes in his life and his comprehension of Jesus. In the parable of the prodigal son, the son comes to himself. He becomes aware of himself and his unworthiness. He gets up and goes to the father. That needs tremendous courage. He confesses before his father saying, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son”. But the father accepts his son, as he is, not bothered about the past of his beloved son (Lk. 15:18-24). Ten lepers who had come to Jesus trusting that he could heal them called out in their helplessness and Jesus listened to their plea and cured them (Lk. 17:11-19). In the parable of the Pharisee and the tax collector who went up to pray, the tax collector is exalted for his humility. For, “the tax collector, standing a far off, would not even look up to heaven, but was beating his breast and saying, ‘God, be merciful to me, a sinner!” (Lk.18: 1-14). The tax collector was aware of his fragility. He acknowledges it and therefore he is made great. As Jesus was approaching Jericho a blind beggar calls out to him in faith saying, ‘have mercy on me’ and ‘Lord let me see again’ (Lk. 18: 35-43).
As Jesus entered Jericho he encounters Zacchaeus. When Jesus enters into the life of Zacchaeus, Zacchaeus finds meaning in his life and becomes aware of his public corruption. The words of Jesus, ‘I must stay at your house today’ changed him a lot. He is a new person altogether (Lk. 19: 1-10). Peter who is very trust worthy is predicted to deny Jesus and in a usual way he is ready with an answer. But he falls, denies Jesus three times. But when Jesus looked at him, Peter goes out and weeps bitterly (Lk. 22: 31-34, 54-62). Here is a man who is very staunch in his conviction and is ready to give his life for Jesus, but falls because of his over estimate or trusting his own self more than trusting God. Towards the end of Jesus’ earthly life when he was on the cross one of the criminals abuses him whereas another acknowledges his guilt and begs to be remembered in the kingdom (Lk. 23:40-43).
Thus many a times Jesus comes down to the level of the human and never rejects a repented sinner or a person who realizes one’s own unworthiness. Rather, he fills the person with his power.
5. FRAGILITY IN US TODAY
Let us look into our lives and experiences where Jesus meets us in our fragility keeping in mind our pericope.
5.1 CONCERN OF JESUS
We are fragile human beings who always need some power from above to help us. Christ meets us today in our struggles just like in the case of the disciples. He meets us when we are faced with difficulties and are saddened. He meets us at the point of our needs. By responding to our needs Jesus shows himself to be the one who is immensely concerned about us. Thus he becomes utterly relevant to our lives. Like Peter if we trust in the Lord and master who gives hope to our lives, will result in wonders. For “God’s action towards us is not ultimately determined by our goodness or our excellence. God is absolutely free in his dealings with us. He acts, he does not react. It is our privilege and our joy to react and to respond”[14]. Thus we know that our God is free and freedom giving.
5.2 FREEDOM GIVER
God does not force anything on us nor does he expect us to say ‘yes’ in the first encounter. As human we are given freedom from the beginning. It is up to us to use the God-given freedom for the good of oneself and others. In this manner the Catholic Church holds and teaches the same. The Catechism of the Catholic Church while speaking about the sacrament of Holy Orders states:
“No one has a right to receive the sacrament of Holy Orders. Indeed no one claims this office for himself; he is called to it by God. Any one who thinks he recognizes the signs of God’s call to the ordained ministry must humbly submit his desire to the authority of the Church, who has the responsibility and right to call someone to receive orders. Like every grace this sacrament can be received only as an unmerited gift”[15] (no.1578).
For any vocation God is the beginner. He takes initiative to call anyone whom he chooses and commissions that person with a mission. When the author of Hebrews speaks about the High Priesthood of Christ Jesus, he describes: “One does not presume to take this honour but takes it only when called by God”(Heb. 5:4). Thus vocation comes from God. It is not only our wish but also God’s.
5.3 HESITATION IS NATURAL
Hesitation of the human being is natural since he/she has not yet come in contact with that Absolute reality. One realizes that God is more powerful than oneself. Since we are so much intoxicated with outer environment, which imprisons us inwardly, we are not ready to come out of it. We need to be always open and ready for that moment when God calls us forth from our apparent securities into true securities or apparent insecurities.
Isaiah realized that he was a man with unclean lips. He has the realization of sin, awareness of his sense of unworthiness and his nothingness. God can do marvels with those who know what they are and realize their need of cleansing. Indeed, growing consciousness of one’s sinfulness is a sure sign that one is entering more fully into the holy presence of God, into the light of God.
5.4 UNWORTHINESS IS NOT WORTHLESSNESS
One vital point here is to note that discovering one’s unworthiness should not be confused with low self-image or low self-esteem. It is not the perversion of running oneself down, condemning oneself or considering oneself to be worthless. According to Fr. Ratus: “This growth is rather the growing awareness of how much you still fall short of glory that the Lord wishes you to be filled with, of how much darkness there is still in your life that needs to be lighted up with the light of Christ”.[16] Thus we comprehend that it is the spiritual experience of human beings. As we know, holy men and women become aware of their inadequacy, insufficiency, imperfections, sinfulness, emptiness and nothingness before the mighty God. This is the reason that Peter’s confession also reveals the sudden awareness of being in the presence of the Holy one of God. It also implies that the person who desires to speak of God must experience divine forgiveness, not as truth intelligible to the mind but as truth experienced in personal life. No proud person can become a prophet of God.
5.5 SELF SURRENDER
Vocation calls us to surrender and commit ourselves, “When one has experienced the boundless mercy and love of God, there is but one response to make: an unconditional, life-surrender to such a God”.[17] There have been many who have experienced God’s forgiveness and healing touch, but who have not responded to his invitation to mission. They think that they are at peace but their eyes are still blind to the needs of others, and their hearts still are away from the call of love and service. As for my observation, there is power in the ministry of such persons whose vocation springs from a personal experience of the overwhelming holiness and forgiving love of God. I know a person who was a very angry man. After his spiritual experience of God, he is a different person. To my surprise even when he is in a place where one will easily loose one’s temper, he is not disturbed. He is a calm and efficacious minister of God. It is not by one-day experience that one is changed. It is a climax of growing in awareness of what one may and ought to do with one’s life in the Lord’s service. A disciple is the one who, living with Jesus, gradually obtains a deeper insight into the person of Jesus and shares this experience with other.[18] Thus surrenders oneself fully to the Lord realizing one’s emptiness before the Lord.
5.6 DYING TO SELF AND LIVING TO GOD
No person called by God to the ministry adequately measures up to the demands, implications and the expectations of the call. However, God meets our human weaknesses with his divine strength. For this we need to step out in faith. Only a person of faith can understand and experience it in the day-to-day life. Life of faith and union with Jesus demand a radical renunciation of all other connections. Life of faith is resulting from a constant and dynamic indwelling of Jesus’ words within us: dying to oneself and living to God. How can the word of God be effective? We read in the letter to the Hebrews about the active and creative word of God (Cf. Heb.4:12). In this regard Edward Schweizer says, “Men are made disciples by the call of Jesus, which is as powerful as the creative word of God”.[19] This was very much actualized in the life of Peter as he encountered Jesus. It is prevalent in our life too.
5.7 OPENNESS IN LOVE
St. John Marie Vianney says, “The more we know of God the more we love him”.[20] It is true. But how shall we come to love him more? It should be by becoming aware of one’s unworthiness before the magnificent God of Love. Interior disposition is the hallmark of discipleship. We who have good conscience become aware of the love of God for us. Spiritual men and women who come closer to the light /God, will only experience it. St. Paul tells, “Anyone who is joined to Christ is a new being; the old is gone, the new has come” (2Cor. 5:17). By entering into one’s life, Christ takes possession of one’s inner most being and transforms one into a new creature. This took place in the life of Peter, a simple Galilean fisherman who acknowledged his unworthiness before the magnificent God. This Jesus is the one who just got into Peter’s boat, and preached the word of God. Trusting Jesus’ word, Peter casts out the nets and has a good catch. Often God’s work brings about amazement and it results in faith. It is natural for one to say ‘no’ to the call. We who have said ‘yes’ still say ‘no’ because we are not ready or the external blocks thwart us. We are tied up with our securities. But true love makes us open to ourselves and to God.
5.8 RADICAL RENUNCIATION
In our lives too we are wonder struck at the action of God. Weakness has a place in our lives; it makes us depend upon God. If we forget this and begin to rely upon our own achievements and strengths alone, then we are doomed. It may be our studies, pastoral ministry, family, friends and other interpersonal relationship upon which we rely. It is not that the past life was bad or evil to be omitted. Not at all, but it’s to make our life more meaningful. When God calls us, he calls us to make a significant and radical break with our present style of living. It demands a radical renunciation of all old connections. This is the case with many eminent saints like Francis of Assisi, Ignatius of Loyola, John Marie Vianney and Mother Teresa who made impact on the lives of people. So are the men and women of our age who opt out of a comfortable life to dedicate themselves to work for a better world.
5.9 INCARNATION AMONG THE FRAGILE
I just wonder how perfectly the infinite God accommodates himself to his creatures. This is manifested in the incarnation: God coming down to our human level. Now in every vocation God deals with a person according to that person’s nature, never forcing it beyond its powers. Yet, he gives the person the grace to say ‘yes’ out of one’s own free will. He never hurts or runs down the human person. He knows that human beings are very sensitive and fragile.
The mission given to us has three aspects, which are to be fulfilled: 1. Creation of community, 2.Care of physical needs and 3. Proclaiming the kingdom of God. In the pastoral ministry of mine I am aware of these aspects and try to take care of them. If we submit to the Lord in faith, he will do marvels in our lives too.
CONCLUSION
God calls us to be our best selves and reach our highest personal and spiritual potential. Peter was aware of his own weakness (5:8). Peter succumbed to one of the most basic human instincts – self-preservation (22:57-62). Anyone who has any degree of self-understanding will see oneself in Peter’s failure. We fail because of our weaknesses. But do we step into the providence of God who will definitely make our weakness and unworthiness into greater strength for his greater glory?
The mystery of incarnation bids us the challenge to be aware of the humanness in us and to follow the Lord with zeal and gusto. It’s not that once Peter was called he became fully divine. He remained with his weakness. However at the hands of God the weak and the fool become strong and wise. Self-awareness and self-assessment are inevitable in the life of the followers of Christ. They will lead one to self-surrender. Such people will make effective and efficacious servants of God and people. Human fragility is indeed a call to surrender!
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BIBLIOGRAPHY
1. BROWN, RAYMOND E., The Gospel According to John (XIII-XXI), Doubleday, Garden City, N.Y., 1970.
2. Catechism of the Catholic Church, Theological Publications in India, Bangalore, 1996.
3. CULPEPPER, ALAN R., The Gospel of Luke, (The New Interpreter’s Bible vol. IX), Abingdon Press, Nashvile, 1995.
4. HOWARD, MARSHAL., The Gospel of Luke, William Eudmans Publishing Company, Michigan, 1978.
5. KEALY, JOHN P., Luke’s Gospel Today, Dominension Books, New Jercy, 1980.
6. KNOX, RONALD., A Commentary on the Gospels, Sheed &Ward, New York, 1954.
7. RATUS, LESILEE., Unless some man show me, St. Pius College, Bombay, 1998.
8. SCHWEIZER, EDWARD., The Good News according to Mark, London,1971.
9. SHEPPARD, LANCELOT C., The Cure’d’Ars, Universe Books edition, London, 1963.
[1] R. Alan CULPEPPER, The Gospel of Luke, (The New Interpreter’s Bible vol. IX), Abingdon Press, Nashvile, 1995.
[2] R. Alan CULPEPPER, The Gospel of Luke, (The New Interpreter’s Bible vol. IX), Abingdon Press, Nashvile, 1995.
[3] It is normal that if any one is extraordinary in his or her speech and action, people become curious to see and have the darshan of that person. From Jesus’ childhood we see how people admire him for the wisdom.
[4] It is usual that fishermen after coming from the work they wash the nets and dry them in order to keep it ready for the following day’s work or next catch.
[5] R. Alan CULPEPPER, The Gospel of Luke, (The New Interpreter’s Bible vol. IX), Abingdon Press, Nashvile, 1995. p 115.
[6] Marshal HOWARD, The Gospel of Luke, William Eudmans Publishing Company, Michigan, 1978.
[7]It is only when someone touches the core of our being in love that we feel our unworthiness. Love only can do this. It is said that ‘awareness heals’.
[8] John P KEALY, Luke’s Gospel Today, Dominension Books, New Jercy, 1980.
[9] Lesilee RATUS, Unless some man show me, St. Pius College, Mumbai, 1998.
[10]ibid.
[11] The phrase ‘Fishing for men’ is mentioned in all the synoptic gospels.
[12] Lesilee RATUS, Unless some man show me, St. Pius College, Mumbai, 1998.
[13] Raymond E BROWN, The Gospel According to John (XIII-XXI), AB 29A (Garden City, N.Y.:Doubleday,1970).
[14] Lesilee RATUS, Unless some man show me, St. Pius College, Bombay, 1998.
[15] Catechism of the Catholic Church, Theological Publications in India, Bangalore, 1996 p.303.
[16]Lesilee RATUS, Unless some man show me, St. Pius College, Bombay, 1998.
[17] Lesilee RATUS, Unless some man show me, St. Pius College, Bombay, 1998.
[18] Cf. Edward SCHWEIZER, The Good News according to Mark, London,1971.
[19] Cf. Edward SCHWEIZER, The Good News according to Mark, London,1971.
[20] Lancelot C. SHEPPARD, The Cure’d’Ars,Universe Books edition, London, 1963.
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