The Sánchez Archives TWENTY-THIRD SUNDAY OF ORDINARY TIME Year C

By
Patricia Datchuck Sánchez

Discipleship, A Dear and Daily Cost

WISDOM 9:13-18
PHILEMON 9-10, 12-17
LUKE 14:25-33

French artists Henry Matisse and Auguste Renoir were close friends and frequent companions despite the fact that Renoir was twenty-eight years the senior of Matisse. During the last several years of his life, Renoir was virtually crippled by arthritis; nevertheless, he painted every day and when his fingers were no longer supple enough to hold the brush correctly, he had his wife, Alice, attach the paintbrush to his hand in order to continue his work.

Matisse visited him daily. One day, as he watched his elder friend wincing in excruciating pain with each colorful stroke, he asked, “Auguste, why do you continue to paint when you are in such agony?” Renoir’s response was immediate, “The beauty remains; the pain passes.” Passion for his art empowered Renoir to paint until the day he died; those who continue to admire the enduring beauty of his smiling portraits, his landscapes, his still lifes of flowers and fruit will find no trace therein of the pain required to create them. Most will agree that the cost was worth it.

Many will also agree that the cost of being an Olympic or professional athlete is also worth whatever is required to excel. At great personal, economic and emotional cost, young children spend hours a day practicing their skills; they submit to rigorous programs of diet and exercise. Many virtually forego an average childhood in order to spend months at a time away from family and friends at a special facility with expert coaches.

Others prefer to shoulder the cost of academic or technical excellence, dedicating years to study and hard work so as to obtain the degrees and certification necessary for their chosen field. Others are willing to save, sacrifice and hone their craft so as to be able to pitch their talents in the field of entertainment. Many a Hollywood success story is prefaced with a recitation of the initial struggles and setbacks that frequently precede “stardom.” However, because the end-reward is so satisfying, many continue to pray the price. Like Renoir, many are willing to endure the pain that passes for the sake of what will remain.

Wise teacher that he was, Jesus advised his disciples that their following of him would also require that they be willing to defray certain costs for the sake of what will remain, viz., a lasting relationship with him and a partnership of shared service for the sake of the kingdom. In today’s Lucan gospel, Jesus detailed some of the costs of discipleship; he invited his own to value their union with him above and before all other unions. He counseled them against that naïve and starry-eyed infatuation which would enter into a commitment to him, uninformed and/or unprepared for what lay ahead. Jesus wanted his own to be sensitive, sensible, sane and sober as to the high personal price of calling themselves his followers. In other words, Jesus was challenging his disciples to forego what Dietrich Bonhoeffer (The Cost of Discipleship, SCM Press Ltd., London: 1948) described as cheap grace in favor of costly grace.

Grace is the disciple’s inexhaustible treasury, freely bestowed, because the essence of grace is that the account has already been paid, in advance, and through the cross of Jesus. Nevertheless, this grace must be daily appropriated and therein lies the cost. Cheap grace is the preaching of forgiveness without requiring repentance, baptism without discipline, communion without confession; cheap grace is grace without discipleship, grace without the cross, grace without Jesus. However, costly grace is the treasure hidden in the field and the pearl of great price for which the believer is willing to sell everything he/she has. Costly grace is the gospel which must be lived and preached; it is the gift which must be asked for, the door at which every disciple must knock. Costly grace means following Jesus, aware of and prepared for the pitfalls of discipleship but still willing to meet them and manage them daily.

That Paul had been willing to pay the high cost of discipleship is evident in today’s second reading; his association with Christ and the gospel had landed him in prison. Nevertheless, his ministry continued, undaunted and unfettered. Like the first century B.C.E. author of Wisdom (first reading), Paul was content to entrust his freedom, his life and his work to God’s inscrutable wisdom. Through his experience of costly grace, he had learned that the pains of the present will pass but the beauty and goodness of God’s loving plan will remain forever.

WISDOM 9:13-18

In order to communicate a message that he believed to be of great value and benefit to his contemporaries, the first century B.C.E. author of Wisdom was willing to forego personal fame and pay the cost of literary anonymity. Aware that his was a readership readily swayed by trendy philosophical issues and attracted to the latest and most popular purveyors of wisdom, the ancient author attributed his work to the most reputable and renowned sage Judaism had ever produced, viz., Solomon. Entitled, The Wisdom of Solomon in the LXX (Septuagint-- Greek translation of the Hebrew Scriptures) and probably written in Alexandria in Egypt, the book, now known simply as Wisdom, responded to a crisis of faith experienced by Jews living in the Diaspora. Frequent and prolonged contact with Hellenistic culture and philosophy had caused them to question their centuries-old traditions and beliefs. To answer their questions and to assure the continuing fidelity of his contemporaries to the God of their ancestors, the author of Wisdom joined his literary skills to those who had been similarly convinced and committed, e.g., Jesus Ben Sira, Qoheleth, and the authors of Job and Proverbs.

Featured, but not named in today’s reading is Solomon, the third king of the tribal amphytyony which had been unified under David. Contextually, this pericope represents part of the author’s version of Solomon’s prayer for Wisdom which was first presented in 1 Kings 3:6-9 and 2 Chronicles 1:8-10. Recall that Solomon had been told by God in a dream, “Ask something of me and I will give it to you” (1 Kings 3:5). Because he asked for wisdom rather than long life, riches and power, Solomon found favor with God. Intent that his readers might follow Solomon’s example, the Wisdom author elaborated on the wise king’s prayer and expounded on its theology.

Framed by a literary inclusion (counsel = vv. 13, 17), this text reflects the popular Greek notion that wisdom eludes humankind because “the corruptible body burdens the soul and the earthen shelter weighs down the mind” (v. 15). To correct what seems to resemble Platonistic dualism, scholars with expertise in Wisdom have suggested that the ancient author was simply underscoring the limitations of human understanding for probing the counsel and intentions of God. This suggestion seems justified in that other scripture passages also affirm the contrast between the infinite thoughts and ways of the transcendent, holy God with the finite gropings of the human mind and heart (e.g. Isaiah 40:13-15, 55:7-9). Nevertheless, and due to God’s good and compassionate graciousness, human finitude has been blessed with the gift of wisdom and, by virtue of the “holy spirit from on high” (v. 17), can come to discern the thoughts and ways of God.

Although, holy spirit in this context should probably be understood as synonymous with wisdom, there is no doubt but that this expression served as a seminal text for the later Christian identification of the Spirit, apart from the God who sent it forth, and from Jesus. As J. E. Rybott (“Wisdom,” The Collegeville Bible Commentary, the Liturgical Press, Collegeville, MN: 1989) has explained, when God sent wisdom, in times past, Israel’s ancestors were saved (v. 18); the final verse of today’s reading links “Solomon’s” prayer with the chapter to follow and enunciates the working principle of the entire book of Wisdom, viz., that it is absolutely necessary for God’s wisdom to be on earth in order for human beings to live correctly.

Happily, and at the price of the most costly grace, wisdom has come to earth in the person of Jesus Christ and, even more happily, wisdom remains among us through the abiding presence of the Holy Spirit.

PHILEMON 9-10, 12-17

Although the experience is undeniably intrusive, the privilege of reading the personal correspondence of admirable people provides a rare and unique glimpse into their souls. Among those who spring immediately to mind are Dietrich Bonhoeffer’s Letters and Papers From Prison (SCM Press, London: 1953). Teilhard the Chardin’s letters to family and friends as preserved in Ursula King’s Spirit of Fire (Orbis Books, Maryknoll, NY: 1996), Anne Frank’s letters to “Dear Kitty,” her diary, and Dag Hammarskjold’s musing to God published in his journal Markings (Ballantine Books, New York: 1964). Glimpsing into the souls of these remarkable believers is at once inspirational and challenging, as their goodness calls forth goodness and their faith stirs a similar fire in the souls of their readers. A prolific writer, Paul provided the church with a wealth of correspondence through which believers have been able to glimpse into the life and times of the nascent church. However, the only truly personal letter is that which he wrote to Philemon; therein, readers will experience a unique glimpse into the soul of Paul. Therein, readers will be able to appreciate the depth of his faith and the strength of his commitment. Grace did not come cheaply to Paul; nevertheless, he remained constantly willing to defray its cost.

At the time he wrote to Philemon, the cost of his discipleship had landed Paul in prison, probably in Ephesus, ca. 52-54 C.E. A prominent member of the church at Colossae, whose home served as one of the community’s house churches (Philemon 1-2) Philemon had been converted to Christ by Paul (v. 19). Onesimus, a slave in Philemon’s household, had run away and may also have stolen something of value from his master (vv. 11, 18). Apparently, Onesimus made his way to Ephesus, where he met Paul and became a follower of Christ. The slave, whose name meant useful, had evidently lived up to his name because Paul wished to keep him with him in the service of the gospel (v. 12). Nevertheless, Paul recognized Philemon’s right of proprietorship and sent Onesimus, whom he referred to as “my heart” (v. 12) back to his owner.

While he did not attack the issue of slavery directly, Paul’s appeal to Philemon is nothing short of revolutionary. To accept the errant and fugitive slave back into his home “as a beloved brother” (v. 16) was no doubt a costly demand on Philemon’s discipleship, however, this was precisely what Paul urged him to do. Paul understood that institutions, such as slavery, can be changed only when individuals are changed.

Perhaps it is beneficial that we remain unaware as to how Onesimus fared, if and when he returned to Colossae. Did Philemon listen to Paul? Was he persuaded to surrender his rights in favor of the love that Paul called forth in him? Or. . . were the demands of discipleship too costly? The fact that this issue was not resolved within the pages of scripture or the history of the early church prompts us to turn these same questions upon ourselves. Are we willing to meet the high price of following Jesus or shall we settle for cheap grace?

LUKE 14:25-33

Visitors touring the city of Barcelona in Spain are invariably drawn to the Sagrada Familia (Holy Family) Church. An architectural masterpiece designed by Antonio Gaudi, this neo-Gothic structure has been described as biological surrealism in that it is comprised of human figures, vegetative formations, molten-like cornices and cubistic towers, topped with twisted, mosaic-covered finials. All of these elements are permeated by a logically ordered Marian iconography.

However, visitors are also invariably surprised to discover that, since it was commissioned in 1882, only the choir and front of the church’s east transept have been completed. Gaudi’s ornate and unusual architecture proved too costly to produce; therefore, behind the church’s impressive façade stands an emptiness that bears silent witness to the lesson taught through the twin parables in today’s gospel, viz., that those who would become the disciples of Jesus must first appreciate the cost, accept it, and then be willing and prepared to persevere in meeting that cost daily. Although the parables of the tower builder and the warring king are similar, each makes a slightly different point. The decision of the man to build a tower was free and uncoerced; he could build or choose not to do so, however, once he began, he was expected to complete the work. The king, on the other hand, had no choice; he was being invaded and was forced to act. A.M. Hunter suggested that, in the first parable Jesus was saying, “Sit down and reckon whether you can afford to follow me.” In the second, he challenged, “Sit down and reckon whether you can afford to refuse my demands.”

As a complement to these parables, today’s gospel also included several sayings on discipleship, all of which are a part of the lengthy instructions Jesus imparted to his own en route to Jerusalem. As they drew nearer to the city, the urgency of Jesus’ teachings increased proportionately. He would not have his disciples uninformed or unprepared for the journey their own lives would take because of their commitment to him.

Although the Roman lectionary has euphemized the first saying of Jesus by substituting “turning back” for “hate” (v. 25), the NRSV, REB, NAB and NJB have all been more accurate in their translations. A Semitic expression, deliberately intended to be harsh, Jesus’ statement affirmed that the cost of discipleship required a willingness to forego the joy and security of familial relationships in favor of Christ. Hate, or misein (Greek) did not imply animosity for parents, but rather, a willingness to be detached enough to love Jesus above all. As Luke Timothy Johnson (The Gospel of Luke, The Liturgical Press, Collegeville” 1991) has explained, the term hatred as used in this context, denoted an attitude and mode of action, not an emotion. The point is not how one feels toward parents and family but one’s effective attitude when it comes to a willed and deliberate choice for Jesus and the gospel. Similarly, Leon Morris ( Luke, Intervarsity Press, Leicester, England” 1988) has suggested that Jesus’ statement meant that the love the disciple has for him must be so great and so enduring that the best of earthly loves is hatred by comparison.

Motivated by so great a love, the disciples of Jesus are thus equipped to meet the costly challenge of bearing their crosses as he did (v. 27). To underscore the close relationship between Jesus and his disciples, Luke has used the term bastazo, which is Greek for “take up” or “bear” or “carry”. This same term was used to describe Jesus’ taking up and carrying his cross on the way to Calvary (John 19:16). When his trip to Jerusalem was completed, Jesus’ disciples would know full well the cost of following him; however, they would also know full well the depth of his love. Prompted and empowered by that love, they were and we are, duly prepared to defray discipleship’s dear and daily cost.

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