Responding to God's Word by Transcending Legalism

An Exegetical Reflection on the Gospel of the Fifteenth Sunday in Ordinary Time, Year C, Luke 10:25-37, July 14, 2013

HOW CAN ONE achieve the good life?  In a secular society where people value wealth more than any other, it might be said that it is important that one has to be included in the small circle of friends who have access to the corridors of Malacañang, owns a mansion in a beach resort, is in possession of a good number of dollar accounts in several banks both here and in Switzerland, has investments abroad, and has a beautiful wife and kids studying in Boston or in London.  That would probably be heaven on earth. 

But first-century Jews did not have that outlook.  In the Jewish social world at the time of Jesus, what was most important was to be included in the new age, when the Messiah would come to establish a reign of justice and love; in other words, to be part of God’s people.  That is the sense of the lawyer’s question in today’s Gospel (Luke 10:25-27): “Teacher, what must I do to inherit eternal life?” (v 25).  In answer, Jesus pointed to him what was contained in the Law.  (The law was the Five Books of Moses.)  Of course, Jesus and the lawyer were familiar with the Torah, and there was nothing in their conversation about it that was unknown to them.  For the Jews, the Torah was the fundamental law of existence.  It was the foundation of the entire Jewish social and legal system, and of the way of life of the individual and society.  Understandably enough, Josephus, the well-known Jewish historian, said that the whole life of every Jew was dominated by law.  The Torah defined his Jewishness, gave him a system of values, and a sense of integrity.  It is not surprising, therefore, that in the Gospel, Jesus referred the lawyer to some injunctions in the law: “You shall love the Lord your God with all your heart, with all your soul, with all your strength and with all your mind, and your neighbor as yourself” (Lev 19:18; Deut 6:5).

       But is the observance of the Torah sufficient for one to be part of the new age of the Messiah?  From the point of view of Luke’s community, such a claim cannot be sustained.  Following the Law is not enough for the new age.  To stress this point, Luke tells us the vignette on the Good Samaritan.  The Jews would have found the story stunning because the hero is their hated enemy.  The Samaritans, who had bitter tension with the Jews, were descendants of a mixed population occupying the land after its conquest by the Assyrians in 722 BC.  They opposed the rebuilding of the Temple and Jerusalem, and set up their own temple on Mount Gerizim.  The Jews considered them as ceremonially unclean, social outcasts and religious heretics.  They were the exact opposite of the lawyers who were known for being knowledgeable about the Torah. 

But Jesus told the story about a certain man who, on his way from Jerusalem to Jericho, was stripped, beaten and left half dead by bandits (Luke 10:30) precisely to bring to the fore the insufficiency of merely knowing and obeying what the Law commanded.  He likely wanted to stress that the priest and the Levite, who were religious and knew the Law, did nothing for the man not because they were heartless or insensitive to human misery, but because they were following the injunction that says: “Everyone who touches a dead person, whether he was slain by the sword or died naturally or who touches a human bone or a grave, shall be unclean for several days” (Num 19:16).  They probably thought that the poor man was dead, and the law, which required ritual purity of priests, forbade them to touch a corpse, if they were to take part in the temple service.  In other words, these privileged members of the Jewish society were observing the law by having nothing to do with the man lying on the road.

       With this parable Jesus says to us in effect that the Law is not enough for one to be part of the new age.  Only God’s word is.  Though the Torah is a concretization of the word of God in which the Law finds its roots, yet the word is not exhausted by or confined to the law.  To obey the word of God, there are times when one has to transcend the law.  God’s word—hearing and doing which constitutes one’s real happiness (cf Luke 11:28)—is present in the events of our life, in women and men in the world.  It is also present in the man in need.  Hence, one’s acceptance or rejection of the needy is also his acceptance or rejection of the word of God. 

The parable of the Good Samaritan gives us an example of what it means to go beyond what the law says.  Though he was regarded as a person who does not properly observe the law, and for that very reason was despised and ridiculed, yet his action on behalf of the man in need—dressing his wounds, hoisting him on a beast, bringing him to an inn and caring for him (Luke 10:34)—was a loving response to God’s word.  He proved to be the neighbor of the man in need.  Unlike the lawyer who wanted to know who, from the point of view of the Torah, was his neighbor, the Samaritan was not interested in the fine points—the minutiae—of the law; he was more interested in responding to God’s word in the man in need, which is the spirit of the law.  He went beyond the narrow legal definition of neighbor.  Luke is thus giving us the impression that the lawyer’s question “Who is my neighbor?” is entirely wrong.  For a man who listens to the word of God, the correct question should be, “To whom can I be a neighbor?”, for every man in need is a neighbor, and God’s word to him.  As D. Bonhoeffer puts it, “neighborliness is not a quality in other people; it is simply their claim on ourselves.  We have literally no time to sit down and ask ourselves whether so-and-so is our neighbor nor not.  We must get into action and obey; we must behave like a neighbor to him.”  Thus, this despised Samaritan is presented as a moral paradigm of one who lives the word of God and, hence, who is truly part of God’s people.

       In effect, contrary to the thinking of many Christians that following rules will ensure one’s place in God’s kingdom, achieving eternal life—which Christian religion is concerned with—is far from being all about laws.  God’s word cannot be wholly identified with them.  God’s word is rather about life, about people in need who are our neighbors because God’s word is uncomfortably present in them.  People in need—those who are wounded psychologically, who have no power to lean on, who are forgotten by the dominant society, or who are even our enemies—they are God’s word to us, inviting our response that does not issue from the pressure of law’s demand.  We must therefore go beyond legalism.  We must transcend the thinking of our law-oriented institutions.  If not, then we will feel comfortable even in face of uncomfortable situation, because we rest on the mantle of law.  If not, we can always assure ourselves that we remain respectable and good people without doing anything concretely commendable simply because we do not transgress any law at all.  That is why the word of God challenges us to look beyond the system we are confined to by seeing the word of God in other people, places and things.  Like the person in need we encounter in the ordinary event of our lives.

Peacemaking—Not an Optional Commitment but a Requirement of Discipleship

An Exegetical Reflection on the Gospel of the Fourteenth Sunday in Ordinary Time, Year C, Luke 10:1-12.17-20, July 7, 2013.

EVEN IF ONE just limits his reading to newspaper headlines this month, it will not take him more than a minute to conclude that this is not a peaceful world.  The provocative acts of China against small Asian countries, the firefight between the Abu Sayyaf and the military in Mindanao, the tribal bloody conflict in Darfur, the tension between North Korea and South Korea, the war against terrorism in Afghanistan, the drug crimes in Mexico and the unrest in Thailand—these stories may not prove Marx correct in his theory that ours is a history of struggle between the rich and the poor, but they do indicate that our history continues to be characterized by confrontation, conflict and hostilities.  But despite these endless happenings of violence and war, people—especially those who experience war and those who are victims of human rights violations, of disinformation and blackmail—know the need and long for peace. 

In today’s 1^st Reading (Isa 66:10-14c), Isaiah speaks of peace that God will bestow on his people who suffered strife, defeat and humiliation.  But what is peace?  For the prophet, peace is not merely the absence of war.  One does not create a desert and call it peace.  Using the image of the New Jerusalem as a mother who consoles the returning exiles at her breast and dandles them at her lap, the prophet describes peace in terms of the mournful experiencing comfort, prosperity spreading over the land, and all inhabitants being joyful in mind and heart.  Isaiah’s imagery expresses in another way the Old Testament idea of peace as an experience of wholeness and integrity in the life of the people and community—the right relationship among the members of the community and nation and the right relationship between the people and God.

            But will we ever experience it?  In the theology of the New Testament, such peace—it is experienced—is often elusive.  This is because, viewed according to the Jewish symbolic universe, evil forces are at work.  An example of this explanation is given in a scroll found at Qumran caves: “All dominion over the sons of perversity is in the hand of the Angel of darkness; they walk in the ways of darkness.  And because of the Angel of darkness all the sons of righteousness go astray; and all their sin and iniquities and faults, and all the rebellion of their deeds, are because of his dominion…  And all the blows that smite them, all the times of their distress, are because of the dominion of his malevolence.  And all the spirits of his lot cause the sons of light to stumble; but the God of Israel and His Angel of truth succour all the sons of light” (1QS 3:20-25a). 

The influence of Satan’s power is vast and difficult to eradicate.  This is evidenced in, among others, personal rifts and social and political conflicts where, it is assumed, he dominates.  According to this symbolic universe, illness and physical handicaps are results of the activity of Satan’s power.  Also, if there is no harmony and prosperity in the land, it is because his demonic power controls not only the life of the individual but also the relationship within the nation and among nations.  In the light of this view of reality, one can claim that the power of Satan lies behind the proliferation of prohibited drugs, the uncontrolled jueteng, the kidnappings for ransom, and other evils that plague our present society.

            With Jesus, however, came new and full power (cf Matt 28:18).  Through his cross and resurrection, he vanquished the powers of this world: “thus did God disarm the principalities and powers.  He made a public show of them and, leading them off captive, triumphed in the person of Christ” (Col 2:15).  Because he defeated the forces of evil, peace is now possible.  Of course, during his public ministry, he already anticipated this victory over evil and triumph for peace through his healings and exorcisms. “For with what authority and power he commands the unclean spirits and they come out” (Luke 4:36).  By undoing Satan’s work, Jesus challenged the demonic power and its influence. 

That is why, in today’s Gospel (Luke 10:1-12.17-20), the seventy-two disciples, who were given power by Jesus, could exclaim in triumph: “Master, even the demons are subject to us in your name” (Luke 10:17).  They penetrated into the territory of Satan who, unseen by men, exercises influence over people and events in the world.  Thus, even in his public ministry, the power of Satan to sow evil was already being broken.  As Jesus himself said, “I watched Satan fall from the sky like lighting” (Luke 10:18).  Though the eschatological battle between the forces of good and evil has begun, now the ultimate victory over Satan is being won, with the rising of Jesus to new life.  In the words of the Johannine Jesus, “Now has judgment come upon this world, now will this world’s prince be driven out, and I—once am lifted up from earth—will draw all men to myself” (John 12:31-32).  And as Paul puts it, “then the God of peace will quickly crush Satan under your feet” (Rom 16:20).

            But what does the Gospel wish to teach us about peace?  We all long for peace, for wholeness, integrity and well-being--which is meant by the Hebrew word shalom, but in order to establish this peace not only in our individual lives, but also in our community, in the nation and in the world, Jesus needs men to spread it.  It cannot be privatized as if it were an individual possession, with the bearer unmoved by the events, vicissitudes and concerns in this life.  Peace always involves relationships within communities and between peoples; it is always about their unity and harmony.  If Jesus gave his peace to his disciples (cf John 14:27), his disciples must bring it to men.  This is why in today’s Gospel, Jesus sent his disciples for the mission to spread peace: “On entering any house, first say, ‘Peace to this house’.  If there is a peaceable man there, your peace will rest on him” (Luke 10:5-6).  What Jesus meant here is not a simple greeting that one gives to people he meets on the way, but an announcement of the peace that the salvation of Jesus brings. 

We, Christians, must be peace-bearers.  We are to be vehicles of peace—for it is only through the communities of disciples will real peace come upon earth.  We have to be involved in the peace-process.  In our time, that process would include not only maintaining the balance of power, but even more important, safeguarding of the goods of persons, free communication among men, respect for the dignity of persons and peoples, and assiduous practice of charity (CCC 2304).  And it may be stressed that to spread peace is not a work of mercy—it is rather demanded by our status as disciples of Jesus.  “Peacemaking is not an optional commitment.  It is a requirement of our faith.  We are called to be peacemakers, not by some movement of the moment, but by our Lord Jesus” (NCCB, The Challenge of Peace, 333).

One Who Follows the Road to Jerusalem--Luke's Portrait of a Disciple

An Exegetical Reflection on the Gospel of the Thirteenth Sunday in Ordinary Time, Year C, Luke 9:51-62, June 30, 2013

“ACCEPT JESUS AS your personal Lord and Savior, and you will be saved.”  How often one hears street preachers and tele-evangelists say this, with the implication that this is all one has to do in response to God’s offer of salvation in Jesus.  And of course, such texts as Acts 16:31 and Rom 10:9 are often tacked to it in order to buttress the claim.  How easy salvation would be if this were true!   There would be no need for the Church, the Eucharist and the sacraments, prayers and holiness of life—which is exactly what many born-again Christians claim!  Unfortunately, however, what is almost always overlooked is that such statement about man’s response to God’s offer of salvation is, as found in the texts, already a formula which must be explored, bearing as it does a long history—therefore, with many presuppositions and implications.  Hence, unless the statement is taken in its proper context, chances are that the interpretation will be off-tangent.  For this reason, it has to be seen in the light of other ways in which it is described. 

Today’s Gospel on the cost of discipleship (Luke 9:51-62) is an example of how the response to God’s offer in Jesus is depicted differently, because of a different theological purpose.  For Luke, as for all the synoptic writers, the central message of Jesus is the Kingdom of God, and man’s response to that offer is discipleship.  But who is a disciple?  In all the synoptic Gospels (Mark, Mathew and Luke), hearing and acting upon the Word of God is the essential note of discipleship: “Any man who desires to come to me will hear my words and put them into practice” (Luke 6:47; Matt 7:224-27; cf Mark 3:35). 

In the theology of Luke, however, there seems to be two distinctive features that are not found in the other synoptic Gospels.   First, quite apart from hearing and doing the teaching of Jesus, one identifies himself with the life and destiny of the Master (Luke 9:23); he must walk in his footsteps.  Second, discipleship culminates in one’s membership in the community of brothers and sisters: “My mother and brothers are those who hear the word of God and act upon it” (Luke 8:71).  That community is realized in Jerusalem, to which Jesus firmly resolved to proceed (Luke 9:51), and which is the city of his rejection, betrayal and death.  It is there where a community of one heart and one mind is established (Acts 2:24).  These two are inseparable: so one may become a member of the family of God, he has, following Jesus, to take his own journey to Jerusalem, where he will be rejected and killed.

            Today’s Gospel focuses on the first element—journey to Jerusalem: “As the time approach when he was to be taken up from this world, he firmly resolved to proceed toward Jerusalem” (Luke 9:51).  In this verse which begins Luke’s Travel Document (Luke 9:51-19:27), the word “taken up” does not simply mean Jesus’ ascension, but the entire complex of passion-death-resurrection-ascension.  Luke would like to tell us that at this point, Jesus began this complex by heading to Jerusalem—his determined objective.  And to embark on such a journey—the journey every disciple must undergo--is not easy.   On the contrary, it is costly. 

The requirements are set in three sayings.  First: To one who said “I will be your follower wherever you go,” Jesus replied, “Foxes have lairs, the birds of the sky have nests, but the Son of Man has nowhere to lay his head” (Luke 9:58).  Discipleship entails complete renunciation of what one usually strives after: honor, money, power and comfort.  While it is an invitation to wholeness, integrity and meaning, yet all this becomes possible if one is ready to renounce himself—if his personal ambition and comfort recede to nothingness, and if one strives after the values of the Kingdom.  Jesus, after all, had no security and comfort.  He depended on others’ generosity and hospitality (8:1-3).

 Second: When someone told him he would follow him provided he would first bury his father, Jesus replied, “Let the dead bury their dead” (9:60).  This demand is not to be taken negatively, that is to say, it does not mean that Jesus was anti-familial.  What he meant to say was that burying the physically dead should be left to those who are spiritually dead.  But to be a disciple, one has to transcend one’s physical family and be eager to accept all as brothers and sisters in order to establish family of God where there is no Greek or Jew, male or female, black and white, but all are one as brothers and sisters in Christ Jesus (Gal 3:27-28).  In question of loyalties, the realization of this community of the Kingdom must prevail. 

And third: After one told him he would follow him, but he would first take leave of his people at home, Jesus answered, “Whoever puts his hand to plow but keeps looking back is unfit for the Kingdom of God” (Luke 9:62).  (This saying recalls the 1^st Reading [1 Kgs 19:16b, 19-21] where Elisha asked permission from Elijah to kiss his parents goodbye.)  Just as one, while looking back, cannot plow straight furrows, so one cannot be a disciple if his commitment is half-hearted.  Commitment cannot be made on weekly basis, for it is a lifetime commitment.  It is easy to be dedicated at the start of any endeavor, but to sustain the commitment requires more than a youthful enthusiasm.

This, according to Luke, is all it takes to undergo a journey to Jerusalem in response to God’s offer of salvation in Jesus.  This is the Lukan portrait of discipleship; one follows the road to Jerusalem that Jesus treaded.  This is why Luke—and only Luke—placed this episode at the start of his travel account so we can understand that discipleship implies walking in the very footsteps of Jesus to Jerusalem, which is obviously more than accepting in one’s heart Jesus as personal Lord and Savior, however psychologically fulfilling such acceptance might be.  Indeed, discipleship is not taken under fair weather.  Jesus or the Kingdom of God takes precedence over comfort and security, family loyalties and personal interests.  He offered no bargains.  But then, one is assured of one’s place in the community of disciples in Jerusalem, where one experiences integrity and wholeness.