The Peace that Divides!

 (Homily 20^th Sunday in Ordinary Time, Yr. C)

       The scandal of the truth could serve as the sub-theme of our reflection today. The truth that Jeremiah proclaimed scandalized his contemporaries (first reading). Similarly, the words of Jesus on fire, on the baptism in the blood on the Cross and on the sword that divides scandalized his listeners; because his words were not complying with their expectations. This scandal of the truth is exemplified in the trial and suffering of the just. On this, the figure of Jesus appears more eloquent, the destiny that awaits (Passion and Death) him emerges in a latent, yet a manifest way. This is revealed in his self-consciousness as the Promised Messiah, he who inaugurates and realizes the messianic times. This no doubt is demonstrated in the proposal of himself as the fundamental choice for man and woman, as the Absolute before whom all else is relative. Be that as it may, within the context of the Messiah’s destiny and the ordeal of Prophet Jeremiah, the readings thus revolve around the theme of the scandal of the truth and consequently, the persecution of the just even unto death. The second reading however, takes cognizance of this scandal and the fate of the Messiah when the sacred writer opined that Jesus endured the cross, despising the shame for the joy that was laid before him: sitting at the right hand of the throne of God (cf. Heb. 12:2), but it also invites us to be strong in the face of persecutions.

         The first reading (Jer. 38:4-6. 8-10) presents the ordeal of prophet Jeremiah, which I would prefer to call Jeremiah’s passion. Jeremiah lived in the sixth century B.C, his was a historical time marked with great upheaval in the Middle East, which gave rise to the collapse of the Assyrian empire, and thus the emergence of the great empire in Babylon. As a result of their bondage in Babylon the Jewish leaders compromised their faith in God and tainted themselves with paganism. Precisely in the context of today’s passage, the demanding task given to Jeremiah by God was to warn them against forming an alliance against Babylon. It was before the destruction of Judah in the sixth century B.C., and King Zedekiah and his princes found themselves in a dilemma, to pay or not to pay tax to Babylon or to resist and face destruction. The princes advised Zedekiah to enter into alliance with Egypt and wage war against Babylon. To this Jeremiah dissented and advised them to pay the tax so as to avoid the destruction of the temple and Jerusalem, owing to this contrary advice the princes sought to kill Jeremiah. Be that as it may, despite his warnings to them to desist from such act, the ruling officials jeopardized all his efforts and threw him inside the cistern, but through the intervention of Ebed-melech, Jeremiah was rescued, for the King, Zedekiah managed to save him. The double action of King Zedekiah is a sign of divine intervention or divine help. However, it demonstrates that God is never too late. Your own help too shall come. As David prayed in the Responsorial Psalm: “The Lord heard my cry. He drew me from the deadly pit, from the miry clay. He set my feet upon a rock and made my footsteps firm” (Ps. 40). Indeed, we see a common denominator between David and Jeremiah, and that is their ability to wait on God. Above all, the story ended that the people of Judah did not listen to the voice of the prophet, they went to Egypt for alliance, but Egypt refused to ally with them. Thus, Babylon conquered Judah, destroyed the temple and Jerusalem and the people were taking to exile.

     In that episode, we see glaringly the fate of the just man, prophet Jeremiah, who was cast into the cistern of Malchiach, to sink in the mire. Just because he says the truth and what the Lord reveals to him. He suffers simply because he said what he had to say as a prophet in the name of God and for the good of his people. He did not allow himself to be intimidated by the law of the majority and unfounded consensus. Indeed, Jeremiah is a prophetic figure of Christ, the Just par excellence, rejected by his people and condemned to death. Prophet Jeremiah, is no doubt the most eloquent Christ-figure in the Old Testament, his life bears the greatest resemblance with that of Christ. This is depicted in his words thus: “All you who pass this way, look and see: is any sorrow like the sorrow inflicted on me” (Lam.1:12). However, in all this, he paid the ultimate price by standing for God and His message. He made a choice of and for God and not for the people and their evil ways. Even though as a prophet he never desires to bring conflict, but his message inevitably gives rise to conflict and derision, and this is the fire that Jesus brings.

     The passage of today’s Gospel (Lk. 12:49-57) begins with a shocking affirmation: “I have come to bring fire to the earth, and how I wish it were blazing already! There is a baptism I must still receive, and what constraint I am under it is completed!” (vv.49-50). This first shocking statement of Jesus presents two images or symbols (fire and baptism). Fire is one of those biblical images that re-occurred a number of times in the Scriptures; it appeared 378 times in the Old Testament, and 71 times in the New Testament. Fire indicates the presence of God. For instance, we cannot but remember the episode of the burning bush where Moses encountered God (Ex. 3:2). On another occasion after leaving Egypt, God led the people of Israel by means of a pillar of fire in the night (Ex. 13:21). In the historical battle between Elijah and Baal with his prophets, God intervened and answered by fire (1Kgs. 18:24). Jeremiah also confirmed that God’s word is like fire in his mouth (Jer. 23:29). In the letter to the Hebrews God is seen as a “consuming fire” (Heb. 12:29). However, fire is also seen as a symbol of destruction. We remember the cities of Sodom and Gomorrah were destroyed by fire (Gen. 19:24), Prophet Isaiah prophesied that God will carry out his judgment by fire (Is. 66:16).

      What is this fire and this baptism that Jesus is talking about? First, we could say it is the Passion, especially with reference to the image of baptism, for more than twice Jesus talked about the event of his passion and death as a baptism: “Can you drink the cup that I shall drink, or be baptized with the baptism with which I shall be baptized?” (Mk. 10:38). He employs the use of the image of baptism because on the cross, he was immersed and covered by the waters of tribulation (cf. Ps. 69:1). Again, because from the Cross flows the fount for the purification of all sins. And with regards to fire, the fire that Jesus is talking about is the fire of God’s love, of that love we can make reference especially to the words of Jesus: “When I am lifted up from the earth, I shall draw all people to myself” (Jn. 12:32) and the love poured into our hearts (cf. Rm.5:5). Thus, fire in this case, alludes to the love of God for humanity, the fire of divine love, which is revealed on the Cross. The eloquent revelation of God’s love for sinners, the Cross is the new burning bush. Therefore, in the first moment Jesus had in mind his Passion and Resurrection. And again, both fire and baptism are used to indicate the Pentecost: “He will baptize you with the Holy Spirit and fire” (Jn. 3:16) as John the Baptist affirmed. The same evangelist in the Acts of the Apostles presented the Pentecost as the first baptism of the entire Church, as such, a baptism without water, but with fire, “tongues of fire” on Pentecost day (cf. Acts 2:3). Fire equally indicates the action of the Holy Spirit. Be that as it may, with that affirmation, Jesus expresses his anxiousness for the accomplishment of the Father’s will. It is now incumbent on us to keep this fire burning. We have to rekindle this fire daily.

     Furthermore, in the second part of the Gospel passage, after Jesus must have spoken about his fire and baptism, he makes a perturbing statement thus: “Do you suppose that I am here to bring peace on earth? No, I tell you, but rather division” (Lk. 12:51). This is because before Jesus and his words, one cannot remain neutral or indifferent; there is need of making a choice; or with Him or against Him. This is more than a shocking affirmation, rather apparently contradictory. It seems to contradict the spirit and the truth of the Gospel and the promises of Jesus: “I leave you my peace, my peace I give you” (Jn. 14:27) and his greetings to his disciples after the Resurrection, “Peace be with you” (Jn. 20:19.26). Indeed, by no means Jesus is not in contradiction with himself. But He is a sign of contradiction. Then what exactly is imbedded in the words of Jesus?  If you dig deep, we may affirm that Jesus also brings “division” in triple senses: ●Deep within us, that is interiorly, the truth of His words is thought provoking. It does not leave us at peace. His word and truth shake us and make us inquietude, because a part of us wants to adhere to Christ, but the other part resists and rebels, that is the same interior division that St. Paul was lamenting for (cf. Rm. 7:14-24). ●Jesus causes division also in the sense that he proposes to us to make fundamental choices in life. Some accept it, while some others reject it. There is no room for being lukewarm, neither hot nor cold (Rev. 3:16). ●The division that Jesus says he brings could also be intended to be similar to the division of the fire that separates; it separates metal from the waste to make it pure and resplendent. Jesus came to bring a clear cut separation between light and darkness, truth and lie, justice and injustice, good and bad. Before him, no one can claim to be indifferent; we are all called to make a choice, for or against Him. And whoever chooses him cannot live in an existential-spiritual ambiguity or in a compromised hypocrisy. In the words of the author to the letter to the Hebrews: “The word of God is something alive and active, it cuts more incisively than any two-edged sword: it can seek out the place where soul is divided from the spirit, or joints from marrow; it can pass judgment on secret emotions and thoughts” (4:12). The message of Jesus invites us to leave our comfort zones and to do this many times we have to fight the oppositions of the impulses of our limitations and weaknesses.

     As a matter of fact, the mention of division ought not to be strange, for in the life and mission of Jesus many a times we see division as almost the price of peace. Little wonder, the old Simeon envisaged the nature of his mission, when he blessed them and said to the mother “Behold, this child is set for the fall and rising of many in Israel, destined to be a sign that is opposed, and a sword will pierce your soul too- so that the secret thoughts of many may be laid bare” (Lk. 2:34). He is a sign of contradiction, and if you desire to follow him, you too must be. Peace must not be sought at the expense of truth (irenism), especially the truth of the Gospel message.

     There is no greater causer of conflict than one who preaches love and justice in a corrupt and wicked world. Yes his message brings division where people do not accept the truth. It brings division where there is hatred. It brings division where there is darkness. It brings division where people perpetrate injustice. It brings division where people reduce religious pilgrimage to title tours. No doubt, if you want to follow Jesus you must be ready to suffer discrimination, division (and this division can be at the positive or the negative side). If you proclaim his word without fear people will hate you. Jeremiah in the first reading had his own experience. Christians are called to experience it as well, little wonder; we are invited in the second reading to “lay aside every weight and sin which clings so closely”. If you have welcomed Jesus and His message in your life there must be a difference.

     The second reading instead (Heb. 12:1-4) presents Jesus as the Author and finisher of our faith. The sacred author opines that Jesus endured the Cross and its shame because of the joy that lay ahead, “Sitting at the right hand of the throne of God”, that is the fate of a just man. It is incumbent upon the endurance and perseverance of Christ that the writer gives us a moral and existential invitation thus: “let us throw off everything that weighs us down and the sin that clings so closely, and with perseverance keep running in the race which lies ahead of us. Let us keep our eyes fixed on Jesus, who leads us in our faith and brings it to perfection” (vv. 1b-2a). In our journey towards the ultimate end or better our Promise Land, to fix our gaze on Jesus entails making him our Model and Guide, looking always up to Him. Be that as it may, fixing our gaze on him, we have to emulate him: ●who endured the cross in exchange of the joy that lies ahead, in exchange of success and triumph he chose the cross, ●who endured from and for sinners such hostility against himself, ●who suffered hostility for sinners, especially in the moment of passion. The passage ends with provocative words thus: “In the fight against sin, you have not yet had to keep fighting to the point of shedding your blood” (v.4). It therefore serves both as an encouragement and a challenge for us in our daily struggle and conquest over sin and evil.

     Therefore, may we ask God the grace of perseverance in good deeds! May He give us the moral courage to speak out against the evils in our society and of our time and the moral courage to risk our peace and security in defense of what is right and just! Amen!!

(Fr. Vitus M.C. Unegbu, SC)