ordinary time The Sánchez Archives

TWENTY-FIRST SUNDAY OF ORDINARY TIME
Year C

By
Patricia Datchuck Sánchez

Eternal Consequences

ISAIAH 66:18-21
HEBREWS 12:5-7, 11-13
LUKE 13:22-30

According to an anonymous story-teller, three people who had recently died found themselves together before the gate of heaven. When asked by St. Peter what they had done to gain entrance, the first answered, “I was a physician and I helped many people to recover from their illnesses.” Peter admitted the doctor to heaven and questioned the second person similarly, “Why should I let you in?” In response, she explained, “I was an attorney and I defended the rights of many innocent people.” Welcome to your eternal home”, said Peter. Then he put the same question to the third candidate who replied, “I was the administrator of a Health Management Organization and I managed to keep health care costs to a minimum.” After a few moments of thought, Peter decided, “You may come in,” he said, “but you can stay for only three days!”

Pointed humor such as this entertains while it teaches. Perhaps that is because it is easier to slip the cold knife of truth between ribs that are expanded by laughter. In any event, the story of Peter and the three potential residents of eternity touches on the same message as that featured in today’s liturgy, viz., earthly words and works have eternal consequences. This does not suggest, however, that heaven can be merited or earned by any human activity. Eternal happiness will forever remain a gracious gift of God. Nevertheless, the manner in which God’s gifts are appropriated in time and space will have a bearing on the enjoyment of those gifts within that reign that perdures beyond time and space.

Recall the poignant judgment scene in Matthew 25 wherein believers are advised that the gate to heaven is hinged on seemingly insignificant actions such as: offering a cup of water to the thirsty. . . giving bread to the hungry. . . sharing with the naked. . . visiting the sick and imprisoned. . . caring for the poor and needy. Notice that there is no reference here to monetary endowments or trusts or financial foundations. For many of us, a check sent through the mail is far more facile than the one-to-one, eye-to-eye, hand-to-hand and heart-to-heart manner of caring and sharing demanded by the gospel. When he modeled for his disciples the quality of love he expected of them, Jesus personally washed their feet (John 13). As the host of their meal, he could have had someone else perform this service, although the washing of another’s feet was considered such a menial task that not even slaves were required to do it! Nevertheless, Jesus’ own hands touched their feet in a moment of intimate love and personal service, the repercussions of which have yet to fully be grasped and realized by the church. There is evidence in today’s gospel that Jesus expected his disciples’ lives to be punctuated by similar moments of mutual love and service.

To those who found the door to eternity locked and clamored for admittance by claiming to have been Jesus’ dining companions and to have heard his teachings, his response is simple and stark, “I do not know where you come from!” Because they had not used their experiences of eating with him and learning from him to become identified with him in word and work, because they did not love, share, touch, care and serve as he did, they would find no eternal home with him.

Sufficiently warned and advised by this message, contemporary believers might do well to consider whether or not we are truly known by Jesus while reminding ourselves that our every earthly word and work has eternal consequences.

ISAIAH 66:18-21

Each time the Olympics are convened, the opening and closing ceremonies of the games are marked by an international cavalcade of athletes; men and women from nations all over the world march together in a spectacular and diverse display of universal unity. For the duration of the games, all share one vision and one goal and the whole world unites in looking on in admiration and appreciation. In today’s first reading, the late sixth or early fifth century B.C.E. prophet, Trito-Isaiah wished to offer his contemporaries a similar experience; he envisioned a great parade of nations on pilgrimage to Jerusalem where they would unite in praising and glorifying God.

Ministering to his people during the difficult period of reconstruction after their exile in Babylonia, the prophet understood that Israel’s renewal and restoration to greatness was due to the glory of God being reflected within her once again. Literally rendered, glory of kabod in Hebrew meant “weight” or “importance” and signified an outward, brilliant manifestation; it its restored capacity, the holy city which had been leveled by its conquerors, would function as a beacon of light, summoning all the peoples of the earth to itself, or, more precisely, to an experience of God.

Because of the sign (v. 19) that God set among them, pilgrims from Spain (Tarshish), Somalia (Put), Lybia (Lud), Ionia, Asia Minor (Tubal, Javan) and Mosoch would hear the glory of the Lord, i.e. the good news of salvation proclaimed, and upon hearing it stream toward Judah and its restored temple. Whereas gentiles were ordinarily allowed only limited access to a certain area of the temple, Trito-Isaiah’s vision represents them as taking an active part in the liturgy even in an official capacity (priests, Levites, v. 21). As Thierry Maertens and Jean Frisque (Guide For the Christian Assembly, Fides Pub. Co., Notre Dame” 1972) have explained, “liturgical ferment seems to be prompted by missionary fervor.” If the gentiles are to be truly welcomed to prayer, rubrics and taboos must disappear. The worship of God cannot be restricted to any caste or culture, however “chosen”, if it is to be the authentic expression of a gathering of all humankind to God.

Although it remains questionable as to what Trito-Isaiah referenced by the term sign (the faithful survivors of the exile? the Jews of the diaspora?), Christians readers of this text will readily associate the prophetic sign with Jesus. In his eschatological vision, Jesus spoke of the sign of the Son of Man coming in power and glory, dispatching angels to gather into one assembly people from the four winds (directions) and the farthest bounds of the earth and sky (Mark 13:4, 26-27). On the cross, Jesus offered to the world yet another sign of the universal embrace of grace and of the all encompassing love of God for humankind. Saved by this sign, we who are the spiritual descendants of Trito-Isaiah and the heirs of Christ’s victory on the cross, are to become for the world a sign that will gather it, guide it and assure its safe passage to the eternal homecoming God has prepared for all people. Believers who live as authentic signs of salvation in the world will reap eternal consequences. So also, those whose lives represent to the world in authentic and contradictory signs which divide, dispute, discriminate and thus obscure God’s universal plan; these also will know the unending consequences of their actions.

HEBREWS 12:5-7, 11-13

In this excerpted pericope, the author of Hebrews explores with his readers the consequences of Christian commitment. Admittedly, some of these consequences can be dire and the degree of difficulty in living the faith is directly proportionate to the sincerity of one’s commitment. No doubt, the recipients of Hebrews had learned that the cost of discipleship took its toll on their lives in a variety of ways. Sometimes, As Thomas G. Long (Hebrews, John Knox Press, Louisville” 1997) has pointed out, the cost is financial. There were certain jobs that Christians may no longer hold, deals they may not make, promotions they may not receive, conspiracies they may not join because these run counter to truth and justice. Sometimes the cost is social; those organizations whose memberships do not include certain people for reasons of race, ethnicity, religion, etc. may not be frequented by Christians. In some settings, the cost is intellectual and emotional. It is far more challenging to work at loving, blessing and praying for one’s enemies than simply avoiding them or devising ways to thwart them. At times, the cost of discipleship can even be political; not so long ago, the religious denomination of a certain presidential candidate was considered a grave liability.

Fully aware of the exorbitant cost of following Jesus and fully cognizant that his readers were struggling to remain “spiritual solvent”, the Hebrews author encouraged them to consider the consequences of their Christian commitment as discipline, lovingly administered by God for their benefit. Quoting from Proverbs 3:11-12 (vv. 5-6), he encouraged those who were growing weary of the difficulties of discipleship, not to lose heart. Just as any loving parent would discipline, i.e., teach their children so that they might mature into healthy, wholesome and holy adults, so also God.

As residents in a world where Roman rule held sway, the recipients of Hebrews understood the power accorded to earthly fathers by law. Patria potestas or the power of the father specified that a father had absolute authority over his family, even as regards life or death. By law, a Roman son never came of age but was directly and completely under his father’s power as long as the father survived. Obviously, not every father exercised his pater potestas with love and understanding; some abused their rights and the lives of their children. However, and as the Hebrews author pointed out, God is a gracious, loving, gentle and merciful parent. Therefore the struggles or discipline which believers are liable endure for the sake of their faith should be understood accordingly.

William Barclay (The Letter to the Hebrews, The Saint Andrew Press, Edinburgh: 1976) was correct in his observation that there are many ways of looking at and therefore dealing with the discipline which is inherent to discipleship. Some meet discipline with a resigned acceptance that sees no other possible course; others gulp it down like a bitter pill so as to be done with it as soon as possible. Some choose the path of self-pity which, in the end, leads to collapse; still others become resentful and turn away from God. However, there are some, who can lift their spirits above present trials and look beyond to the peace and justice (v. 11) which are the fruits of discipline. These are the survivors among us who, through their strength and vision give hope to us all.

In concluding his exhortation, the author of Hebrews leaves his readers with a poignant image. He had begun chapter 12 (see commentary for 20th Sunday of Ordinary Time, second reading) by analogously comparing the life of faith to a great relay race and he urged believers to be as avid as athletes in their commitment. Here, after acknowledging the reality of their struggle, he returns to his athletic imagery, encouraging all would-be disciples to stay the course so as to cross the finish line, limping if necessary (“halting limbs,” v. 13), to victory and to God.

LUKE 13:22-30

According to the Mishnah, which is an extensive collection of legal interpretations, applications and decisions, amassed from ca 450 B.C.E. to 200 C.E., “All Israelites have a share in the world to come.” Writing in a similar vein, the author of the Apocalypse of Ezra declared “this age the Most High has made for the many, but the age to come for a few” (4 Ezra 8:1). These beliefs formed the backdrop for the question posed to Jesus en route to Jerusalem, “Lord, are they few in number who are to be saved?” (v. 23). Since he was proclaiming a coming kingdom, Jesus’ questioners probably thought it logical to inquire as to his requisites for membership. The normative and expected response to such a question would have affirmed the commonly held belief, viz., that all Israelites were the few who would be saved, while the many, i.e. the gentiles, tax collectors, sinners et al. would be excluded from a share in the world to come. No doubt, Jesus’ response was both unexpected and disturbing.

Through the media of prophetic pronouncements and images, Jesus asserted four basic principles as regards the coming reign of God, viz., (1) the door is narrow; (2) the time is short; (3) the reign of God has universal parameters; (4) eternity will be characterized by a surprising reversal of earthly experiences. Each principle was intended to alert his listeners to the fact that their words and works, their thoughts and decisions, their choices and attitudes in this life will have eternal consequences.

The images, first of the narrow door and then of the closed door underscored the urgency with which his listeners were to take his words to heart. Lest they be too self-important to fit through the “narrow door” or lest they delay in their efforts at conversion and find the door locked, Jesus challenged them to try (v. 24), or more correctly, to struggle for entrance. Struggle, from the Greek agonizomai, is the word from which the English word agony is derived. As Leon Morris, (Luke, Intervarsity Press, Leicester, England: 1988) has explained, striving denoted whole-hearted action. A technical term for competing in athletic games, it signified an effort that involved every human resource and energy. Moreover, Jesus’ image of the closed door affirms the fact that Christian striving must take place now, i.e., today. Merely to have eaten with Jesus or to have heard him teach is not sufficient. Striving means a thoroughgoing and continued process of conversion with hears the teaching of Jesus, accepts its challenge and chastisement, and then makes a deliberate decision to live accordingly to Jesus’ words DAILY. The image of the closed door appears elsewhere in the synoptic gospels, also as a warning about preparedness. Recall Matthew’s parable of the five foolish and five wise maidens. Having brought insufficient oil with them for their lamps, the foolish maidens found themselves on the wrong side of locked door; with no more time or wherewithal to prepare themselves, they were forced to relinquish their places at the wedding banquet (a symbol of the messianic reign). The maidens’ cry to the bridegroom, “Lord, Lord, open the door for us!” (Matthew 25:11) echoes the plea in today’s gospel, “Lord, open for us!” and recalls an early passage in the Matthean gospel wherein Jesus had counseled, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of God, in heaven” (Matthew 7:21).

Jesus’ third principle concerning the universal character of the reign is illustrated in the reference to people coming from east and west and north and south to take their place at the feast (v. 29). By allowing them a peek, albeit a literary one, into the great banquet hall of the coming reign, Jesus alerted his listeners to the fact that those with provincial and elitist attitudes would not find a seat at the table.

In its final lesson, today’s gospel reiterates the theme of the great reversal which was a favorite Lucan motif. Because, as the prophets affirmed, “God’s ways are not our ways” and because God’s ways are higher, truer and nobler than our ways (Isaiah 55:8-9; Ezekiel 18:29) the coming reign will not be shackled by petty and often self-centered human criteria. Mercy and not merit will function; God’s largesse will obviate human smallness. For this blessing, we who are small of heart and lacking in any merit worth mentioning can only be truly and humbly grateful.

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