I
wonder if you have noticed that just when there seems to be a great deal of
intentionality put on in bringing in important measures for communities and the
society at large that somehow an important piece gets left out.
As
an example, I recall this story that allegedly took place in India. This was
back when that country’s growth of population began to alarm not only her
leadership but also the whole world in general. Their leadership believed that
only by “birth control measures” could they cut the alarming upsurge of their
country's birth rate. So they launched this program.
Volunteers
were called by their Social Work Department and were sent out into the country
and especially in remote villages that had the highest birth rate. These
volunteers went to every house and gave them a “package” that was believed to
control a couple’s inclination to get engaged in procreation.
The
volunteers took notice of the time the package was left and told the couples
that they’d be back in a year’s time to check how things are. So they left and
came back a year later and were dismayed at the result. There were more babies
that were born; more women were conceiving and the birth rate continued to soar
high. The result was just so contrary to the projected outcome. They could not
believe what happened and so they interviewed the couples and asked them if
they used the package and they all said they did. One couple said: “See, the
package is up there in the altar among the gods and we prayed to it not to have
anymore babies. Why it failed, we do not know.”
You
know the reason why? A very important piece got left out and the real reason
for the failure of the program was that they were not told to read the
instructions. They simply were not told how to use it and so, as customary in
their community, and being a religious people, they prayed to it.
That
may be the last thing you want to hear today but if you can just withhold your
judgment for now, you’ll see its relevance in the reflection I am about to
share with you this morning.
Last
Sunday, I tried to develop the idea about how we could get to be the “faithful
lovers” whom God would want us to be. I pointed out that not only are we to be
“faithful lovers” to God who is the ultimate “Faithful Lover” but also to
become the same for each other, for everyone. We were even given the command to
do such; to abide and remain in Him and to love one another, just as He has
loved us.
“Be
Faithful Lovers”. This is the virtual “package” that has been left to us with
the hope that the “world” will be a better place to live in; that God’s justice
and mercy will “flow like a river” and that there will be no more dissensions
between and among the peoples of the earth.
I
could imagine this yearning for a better world to be a possible solution in
restraining the growth of greed and envy, the two common motivators for those
who add to and aggravate our world’s brokenness.
Our
Lord Jesus figuratively gave this “package” to us but some have fallen to deaf
or indifferent ears; at times, claiming that it’s simply difficult to follow or
perhaps, laying it aside for now and it’ll be attended in due time.
Fortunately, there are more of those who, early enough in their faith journeys,
were able to “read the instructions”, the accompanying words of how our being
“faithful lovers” could turn into reality, helping to transform our part of
God’ Creation into becoming the Beloved Community.
Talking
about the virtual instructions, Jesus included a good number of those in the Holy
Bible, particularly through the words written down by the gospel writers. All
of the canonical gospels contain sayings attributed to Jesus that are part of
these virtual instructions I am referring to.
Our
gospel lesson for this 7th Sunday of Easter is part of what is
commonly referred to as the ‘High Priestly Prayer’ of Jesus. The 17th
chapter of John contains a kind of ‘litany’ of prayers that Jesus supposedly
said that evening when they had the Last Supper.
The
verses in today’s gospel lesson talk about Jesus’ prayers for his own
disciples. They were prayers for those whom he loved and cared. He prayed about
their unity, about them not being taken out of this “world” and about them
being sanctified in the truth. And then, towards the end of the gospel lesson,
Jesus declares: "As you sent me
into the world, so have I sent them into the world" (John 17:18 CEB).
This particular verse is John’s way of saying that Jesus’ disciples were being
sent out to the real world where they could become God’s “hands and feet”,
instruments for the furtherance of God’s mission in the world.
We
also find affinity to this scriptural passage. By our having become God’s
children and having affirmed this commitment at our baptism, we are now given
the instruction that we are to do mission in the outside community thereby
enabling us to fulfill our calling as “faithful lovers” for others as well.
If
we could just use some imagination here, imagine that you have in front of you
this “package” labeled “Be Faithful Lovers” and you are encouraged to use it
for the very purpose it was designed. If you read the “instructions” carefully,
you will notice that it says “Not Just For Personal Use" but it also says:
“To Be Used For Others” and you’d notice that at the end of the word “others”
there is an asterisk (*) and further down it tells you who those others are.
For
me, personally, the term “To be used for others” simply means our being “sent
into the world” in a manner akin to what Jesus told the disciples in his “High
Priestly Prayer”. “To be used for others” is a phrase that alludes to our
involvement with those other than ourselves. This phrase connotes “commitment”
which is a necessary ingredient if we are to uphold the welfare of others. This
ingredient was very much present in Jesus’ relationship with his disciples.
We
learn from Holy Scriptures that Jesus was totally committed to the welfare of
his disciples and through them, the welfare of others. For example, Jesus had
miraculous powers but he used these powers more to help others than to help
himself. There was also the time when people were hungry in a deserted place so
Jesus multiplied bread to feed them, but when he himself got hungry in the
desert he would not turn stones into bread to feed himself. And there was that
occasion when Jesus was tired and needed some rest so He took off in a boat to
a place of retreat but on arriving there found that the people had arrived
before him looking for him. Seeing how these people looked like sheep without a
shepherd, he immediately deferred his planned rest and began to minister to
them. Concern for others was the hallmark of his life and ministry. His
ministry was, indeed, premised by the instruction “To be used for others”.
The
imageries of being “faithful lovers” and “To be used for others” have actually
taken some concrete form. It is dominant among those who believe that for this
to come true, Christians should be actively concerned for the material and
spiritual well-being of the less fortunate of the world. Their interpretation
of “To be used for others” has given
rise to what is called “social gospel”.
There
are churches that are involved in efforts to eradicate poverty and disease
wherever they’re found and, undeniably, they are in abundance, and in doing
their ministry, they reflect the spirit of compassion and selfless interest for
others that they see in Jesus. They have truly put the phrase “To be used for
others” into action especially in communities that lack material comforts.
Back
again to our virtual instruction imagery, the common tendency is to get
attracted to what the fine line says and in the example given above, that's
what the asterisk is all about. In so doing, the first instruction could very
well get ignored. And, what is the first one? It says: “Not just for personal
use”. Ah, so there is the personal aspect in being “faithful lover”.
In
other words, it’s not all for others’ use but also for our personal use. Notice
the last verse in today’s gospel lesson. "I
made myself holy on their behalf so that they also would be made holy in the
truth.” Jesus, in his prayer,
affirms that being made holy or personal sanctification is also an essential
element in the whole business of being a Christian.
While
some churches do nothing else but social ministries, there are, fortunately,
many that give importance to the “personal” part. And it’s good because it
counterbalances the first inclination. Salvation is not just about bread, not
just about educational and health programs and definitely, more than just
liberation theology. Jesus was always there for other people, yet he did not
forget to sanctify himself. And we should learn from that delicate balance in
order that we avoid taking the ‘either or’ stance.
A
common tragedy in presenting the Good News with the ‘either or’ stance is in
presenting it, either, on the one hand, as purely social gospel or, on the
other, as something purely personal. The truth is that there are people who are
so involved in helping others that they forget their own inner life with God.
They subscribe to the social gospel alone. They see only the “To Be Used For
Others” part of the virtual instructions and or misread the “Not Just For
Personal Use”
Too
much of either one could be detrimental in our calling as “faithful lovers”.
And so perhaps, we can learn from today’s gospel lesson. It means that when we
talk gospel talk, we engage our proclamation of the gospel observing that
delicate balance; social gospel and
personal gospel and not social gospel or
personal gospel. The whole instruction says: “Not Just For Personal Use” and
“To Be Used For Others*”.
This
has been our stance, by the way. The Episcopal Church is famous for the term ‘Via Media’ which is Latin for ‘Middle
Road’ or more appropriately ‘Middle Way’. The Episcopal Church likes to balance
things. We know for a fact that we operate like on a three-legged stool wherein
Scripture, Reason and Tradition each plays an important part.
And
so, my dear brothers and sisters in the Lord, as we continue to live out the
promises we made in our baptismal covenant, may we be reminded of Christ’s
words in his ‘High Priestly Prayer’ and keep a good balance of our concerns
both for the sake of others and for ours as well.
C’mon,
read the instructions very carefully.
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